Many of these efforts did not endear him to the Director of Marketing, but the Sales VPs and CEOs liked the sales results from the aggressive, creative and flexible marketing strategies that Tom employed for himself, when selling, and for his sales teams, when managing. The following represent some of the basic and more advanced marketing projects Tom has done recently. Many of our marketing services correspond to more direct, revenue producing, sales activities. Reviews of Some of the Best Free Tutorials, Classes, Self-Study Materials, Videos, Audios, and More. This free course from UC Irvine is a solid, in-depth, and comprehensive introduction to the purposes, processes, and tools of the IT analysts who are working to develop a partnership with any business entities within the organization.
This entry was posted in Communications, Goals Clarification, Management, Project Management and tagged business analysis, business analyst, flowchart, flowcharting, object-oriented design, object-oriented modeling, process-oriented design, product-oriented design, project charter, quality, quality planning, quality tools, team building, team roles & responsibilities, value stream mapping on August 13, 2008 by Mike G. Notice that this document goes far beyond excellent writing to convey a distinct value proposition that catapulted this CTO to the top of the hiring list. My clients experience OUTSTANDING results and increased confidence as a result of my services. I know the qualities that employers seek--and many executives miss--that can make or break a hiring decision. When you work with me, you get personalized service tailored to your needs from a Certified Executive Resume Writer and former recruiter. My high success rate comes from my unprecedented skill in creating compelling, keyword-rich documents, plus 20+ years in the hiring industry. Contact An Expert Resume to find out how to win more interviews with my expert career marketing services.
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In today's business environment where change is constant, technology is cheap and skill shortages are commonplace, people are the key differentiator between those businesses that succeed and those that don't. The Business Performance Pty Ltd model for best practice training management recognizes the systems nature of organizations and takes an evolutionary approach to achieving best practice.
So, for example, if the strategic planning system in an organization is weak, the training function will find it difficult to identify and deliver training programs of high strategic significance. In working with and reflecting on training best practice, we have identified four core processes within an effective training function.
This phased maturity model approach links the four levels in the model with each of the four core processes mentioned earlier. The link to actual organizational practice is then achieved through describing for each of the four levels a Focus, a corresponding Primary Objective, Key Practices and suggested Key Performance Indicators. The Key Practices section then goes on to list what it is the organization needs to put in place to achieve that level of maturity. This phased approach helps to make sense of the core processes and provides guidance on which activities to concentrate for maximum impact on the road to training best practice. How will an organization look as it progressively implements efforts to improve the value of training and development activities?
At Level 2 – Standards, there is a focus on improving the quality of the training product developed and finally delivered. At Level 3 – Planning, more emphasis is placed on mobilizing training to hit areas of greatest organizational need.
Operating at Level 4 – Performance leverages off the disciplines, systems and practices put in place during the previous three stages to achieve real organizational benefits from training. Begin assessing your training unit against the Key Practices at each maturity level with our complete benchmarking and reporting package. Benchmark your current training management system against best-practice with our complete assessment and reporting package.
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A “zombie,” in the philosophical sense of the term, is a creature physically and behaviorally identical to a human being but devoid of any sort of mental life.
By zombie, philosophers mean a creature who looks and behaves just like a human being, but happens to be unconscious.
No evidence makes you doubt that your best friend is human, but suppose you did ask him: Are you human?
Many philosophers (on both sides of the argument about software minds) can indeed imagine such a creature. A qualia zombie would be unable to experience the subjective feeling of seeing the color red, even though it could still physically react to red objects in the same way as we do, and even talk about them as we do.
The kind of zombie usually discussed in recent philosophy of mind is a creature physically and behaviorally identical to a human being but devoid of the qualia [subjective feelings – VJT] characteristic of everyday conscious experience. Another kind of zombie, the intentional zombie, doesn’t have thoughts, feelings or perceptions which are about anything. A second kind of zombie, an intentional zombie, would be one devoid of intentionality, i.e. Consider a creature physically and behaviorally identical to a normal human being or non-human animal but devoid of intentionality. Unlike an animal such as a dog, which is capable of believing that it is about to be fed when it hears its master opening a can of dog food, wanting to eat the food that is in its bowl, and perceiving its food before it gobbles that food down, an intentional zombie would have no beliefs, wants or even perceptions, whatsoever. However, an intentional zombie could have certain kinds of subjective feelings, so long as those feelings had no particular object.
A cognitive zombie would perceive individual trees, but would lack understanding of the general concept of a tree. A third kind of zombie would have lower-level mental states, including beliefs, desires and perceptions. Now a cognitive zombie would be a creature physically and behaviorally identical with a human being, but devoid of rationality — that is to say, devoid of concepts and thus devoid of anything like the grasp of propositions or the ability to reason from one proposition to another.
The zombies described above not only look just like us; they also act just like us, despite their lacking mental states of one sort or another (subjective feelings, mental representations or concepts).
I mentioned five kinds of possibility above: logical, metaphysical (or real), nomological, theological and temporal. In order to decide whether the existence of a being is really (or metaphysically) possible, we first need to consider its causal powers (which may be either active or passive). When we consider the causal powers of the three kinds of zombies, we can immediately see that a human being would possess certain powers that each of them lacked. The philosophical Gottfried Wilhelm Leibniz (1646-1716) proposed a principle now known as the Identity of Indiscernibles: if two things share all properties, they are identical.
So I have to say that I am very skeptical about the real possibility of zombies, of any kind. Professor Edward Feser, in his article on zombies, rejects qualia zombies on the grounds that they reflect a flawed, mechanistic, Cartesian understanding of matter, which strips it of all phenomenal properties, leaving only those properties which can be treated mathematically. In the same way, given what a dog is, it necessarily going to have states which point to or are directed at things like food, mating opportunities, predators, etc.
There is no reason — apart from a faith belief in naturalism — to believe that nature, which is unconscious, can produce human consciousness at all. One biological purpose proposed for consciousness is to enable an humans (and perhaps other animals) to engage in planning.
Humans enjoy a private, mental life that is richer and more vivid than that of any other animal. We review studies with random assignment to experimental manipulations of conscious thought and behavioral dependent measures.
It seems prudent to conclude, then, that the biological usefulness of consciousness in human behavior is a scientifically established fact.
In contrast to the predictable, species-typical behavior of fishes, the immense diversity of human solutions to problems of existence through novel, mentally contrived strategies, is unparalleled by any other form of life.
Thus, fishes have nervous systems that mediate effective escape and avoidance responses to noxious stimuli, but, these responses must occur without a concurrent, human-like awareness of pain, suffering or distress, which depend on separately evolved neocortex.


Thus according to Professor Rose, the biological purpose of consciousness in mammals is to enable them to monitor their own behavior, especially when they are placed in novel situations which demand a sophisticated and flexible response. A recurring idea in theories of consciousness is that consciousness serves to integrate otherwise independent neural and cognitive processes. According to the integration consensus, consciousness functions to bring together diverse signals in the service of enhanced behavioral flexibility and discriminatory capacity. The philosopher Peter Carruthers has proposed another hypothesis regarding the biological function of consciousness: he suggests that it allows an animal to distinguish between appearance and reality. The hypotheses proposed on the biological role of animal consciousness are tentative, and much research remains to be done.
But, some may ask, what about the assertion made recently by Professor Marian Stamp Dawkins, Professor of Animal Behavior and Mary Snow Fellow in Biological Sciences, Somerville College, Oxford University, in her latest book, Why Animals Matter (Oxford University Press, 2012), that “everything that animals do when they make choices or show preferences or even ‘work’ to get what they want could be done without conscious experience at all”?
Professor Richard Dawkins, on the other hand, does not appear to be as familiar with the literature on pain as he should be. The reasons why neocortex is critical for consciousness have not been resolved fully, but the matter is under active investigation.
In his article, Professor Richard Dawkins briefly touches on nociception, only to reject it. A model of the capsaicin receptor, a protein which, in humans, is encoded by the TRPV1 gene. It is little wonder then that the training and development function in an organization plays a pivotal role in moving an organization forward.
What this means is that the training and development function is co-dependent on the other functions within an organization for its effectiveness and, because of this co-dependence, it cannot achieve world-class performance all at once.
The co-dependence is illustrated by the fact that the organization's ability to plan strategically can be improved through delivering training in strategic planning to senior managers.
These four processes each serve to contribute to the achievement of the training function's core mission.
The Primary Objective of each phase specifies the intended organizational outcome of efforts at that level.
The intention here is to provide guidance on what processes and capabilities are required for operating at that level without being too prescriptive. The idea here is that improvement efforts at each level lay the infrastructure and embed the organizational practices necessary for achievement of the next maturity level.
Organizations at the primary level, Level 1 – Visibility, concentrate on getting the basic administrative processes defined and practiced rigorously. Skill gaps are identified before training begins and designers and trainers are professionally equipped to ensure that participants have learned the desired skills following the training. Training is used more effectively as an organizational tool for achieving strategic objectives and less as discretionary expenditure in response to ad hoc requests.
The focus is unswervingly on measurable performance improvement at the level of the organization, teams and individuals.
Included in the pack is everything you need to conduct an evaluation, including assessment and reporting guide, customizable assessment form and analysis and reporting sheets. Our license breaks these bounds and you can log into the certificate creator from any computer anywhere.
With the ability to swap out clip art a soccer certificate of participation can easily be themed for a basketball certificate.
The Certificate Creator also has a Religious category of prebuilt certificates that are an easy way to get started. I’m not talking about the animated corpse that some Haitians believe in, or the creature from the movies. He does everything an ordinary person does: walks and talks, eats and sleeps, argues, shouts, drives his car, lies on the beach.
But an intentional zombie would have no conscious perception of the man or his dog at all, even though it might say it had them.
For instance, it might have a vague sense of fear or melancholy, without being able to say what it was afraid of, or sad about.
What it would not have, however, is rational concepts: it would perceive things, but it would not be able to grasp what they are.
It would speak and write in such a way that it seemed to be expressing thoughts and arguments, but there would not be any true cognition underlying this behavior. A duplicate would look just like you, atom for atom, but would lack mental states of one sort or another (subjective feelings, mental representations or concepts).
Philosophers also speak of epistemic possibility, which relates to states of affairs which are possible for all we know. Professor Gelerntner’s assertion that many philosophers can imagine the existence of zombies establishes their epistemic possibility.
A qualia zombie would lack the power to describe what it was feeling, because it wouldn’t have any feelings. Perhaps, they will say, the zombies have other, compensatory powers which we lack, and perhaps they can replicate our behavior perfectly, by exercising their own special powers.
As regards qualia and intentional states, we already know that this is not the case (see here and here): there are machines that can read your brain and tell what images you are seeing, and even what words you are currently listening to. The fact that consciousness doesn’t “follow logically” from the design (or structural properties) of the cosmos does not imply the conclusion that there could be a universe exactly like ours in every respect except that it lacked consciousness. Even supposing that our mental powers could not be fully grasped by grasping their public manifestations, it doesn’t follow that there are other, non-mental capacities which perfectly mimic our mental powers, in terms of their public manifestations. The portrait was made around 1700 and is kept in the Herzog-Anton-Ulrich-Museum, Braunschweig. What I would propose is that if two powers are the same in their range of effects, then those powers are identical. And if zombies are not really (or metaphysically) possible, then it follows that they are neither nomologically possible (i.e. Feser argues that no piece of matter can have the substantial form of a dog, without also having a dog’s subjective experiences, or qualia.
Hence there is, given the Aristotelian conception of material substance, no such thing as a creature materially and behaviorally identical to a dog yet lacking any “directedness” of any sort.
First, what Professor Feser’s argument really shows is that having qualia (or subjective experiences), and having thoughts, desires and perceptions which are about objects, is part of the nature of being a dog. In a parallel universe, could there be something looking and acting just like a dog, but lacking a dog’s qualia and its intentional mental states? There is a substantial body of research indicating that in human beings, at least, consciousness does have a practical purpose. Yet as central as the conscious experience is to human life, numerous disciplines have long struggled to explain it. Topics include mental practice and simulation, anticipation, planning, reflection and rehearsal, reasoning, counterproductive effects, perspective taking, self-affirmation, framing, communication, and overriding automatic responses. The full range of this behavioral diversity and flexibility depends on the capacity for consciousness afforded by the human neocortex (Kolb and Whishaw, 1995; Donald, 1991).
Those of us who used desktop computers throughout their development during recent decades have seen greatly increased capabilities of these devices emerge with absolute dependence on changes in hardware and software. At the same time, Rose rightly cautions against over-reliance on computer metaphors for consciousness. Nevertheless, this does not mean that computers cannot be profitably studied in order to shed light on how consciousness might arise, and what functions it might serve. Anil Seth, Professor of cognitive and computational neuroscience at the University of Sussex, draws together the latest scientific thinking on the biological role of consciousness in animals possessing it.
Theoretical proposals within this consensus are among the most highly developed and are increasingly open to experimental testing. Nevertheless, they serve to rebut the charge that consciousness has no biological function: at the present time, there are several plausible functions that it might turn out to have. The receptor alerts animals to the presence of a noxious, scalding hot stimulus – a striking example of nociception in animals. To whip an animal into line (to use Dawkins’ phrase), what is needed is not the conscious feeling of pain, but exquisitely sensitive nociceptors, which detect noxious stimuli at some distance and cause the animal to run away immediately. But how should the training department go about its business of providing the best service possible to the rest of the organization? Each objective says what it is the organization will get by achieving the given level of maturity. The range of Key Performance Indicators can be used to either gauge the impact of project efforts to achieve a certain maturity level or to monitor the ongoing effectiveness of the training system.
At this level, attention to training activities and inputs is only maintained in so far as they serve the achievement of organizational outcomes. Then there are a couple of fun certificates that play on two of my favorite Christmas movies. An intentional zombie might utter and write the same sounds and shapes a normal human being would, might give what seemed to be the same gestures, and so forth, but none of this would actually involve the expression of any meanings, since the zombie would entirely lack any meaning, intentionality, or aboutness of any sort. Unlike the philosophical zombie, however, a duplicate might not behave like you; indeed, it might act very differently. But what about creatures which look just like us, and lack those mental states, but don’t necessarily act just like us? Epistemic possibility does not entail real possibility; all it illustrates is the limitations of our knowledge.


Is it logically possible that some being exists which looks and behaves just like a human being (such as me), even though it is completely devoid of (a) subjective feelings (the qualia zombie); (b) mental states which are about something (the intentionality zombie); or (c) concepts, and the ability to reason (the cognitive zombie)?
To deny that beings have causal powers is equivalent to denying that they can either cause anything or be caused to undergo anything. An intentionality zombie would lack the power to say what it was thinking about, or what it wanted, because it wouldn’t have any thoughts or wants. The question we really need to answer is: can we understand what it is to have these mental capacities, simply by understanding how they are manifested? That conclusion would only follow if real (or metaphysical) possibility were equivalent to logical possibility in its scope.
Indeed, it would be very odd if there were two distinct powers whose public manifestations were in every respect identical. All it really shows is that we haven’t yet identified a scientifically reliable behavioral test for the existence of qualia in animals.
Indeed, to concede the possibility of such beings would be fatal to the Intelligent Design program, because it would mean that something that was not a mind would be capable of doing everything that someone with a mind was capable of.
Lucas, who is a mathematician, has constructed some ingenious arguments (see here) showing that there could never exist a machine that was fully equivalent to a mind, in its behavioral capacities. The best nature can do is produce animal consciousness (awareness of and response to one’s surroundings and experience). The present paper reviews the latest theories and evidence from psychology that addresses what conscious thought is and how it affects human behavior. The evidence for conscious causation of behavior is profound, extensive, adaptive, multifaceted, and empirically strong. It is inconceivable that one could run Windows™, read and write to compact disks, and search the Internet, all at high speed and in high-resolution color, with a 1982 desktop computer that had minimal memory, no hard disk drive, and a monochrome monitor.
It seems likely that the character of pain, when it exists, would differ between mammalian species, a point that has been made previously by pain investigators (Melzack and Dennis, 1980; Bermond, 1997). However, integration theories must explain why consciousness is necessary since many integrative functions seem plausibly executable by unconscious devices.
Virtually all animals (with the exception of sponges and, interestingly, sharks) exhibit nociception, but the number of animal species thought to be capable of feeling pain is far smaller: Professor Rose, for instance, considers only mammals to possess this capacity (and I would add birds, in light of the fact that we now know that they possess a homologue of the mammalian neocortex). Human neocortex satisfies these functional criteria because of its unique structural features: (1) exceptionally high interconnectivity within the neocortex and between the cortex and thalamus and (2) enough mass and local functional diversification to permit regionally specialized, differentiated activity patterns (Edelman and Tononi, 1999).
Subjective experiences do not simply cause us to behave in certain ways; they also cause us to talk in certain ways. Major Award Certificate gets it's inspiration from A Christmas Story movie and the Jelly of the Month Club Certificate is from the classic Chevy Chase movie Christmas Vacation. Our dog trainers will remedy this by teaching you how to communicate effectively with your dog.We always start with the lowest force possible, such as noise or taste corrections. On the outside he looks like any human being: This robot’s behavior and appearance are wonderfully sophisticated. But it’s designed to seem human, so more likely its software makes an answer such as, “Of course I’m human, of course I’m conscious!—talk about stupid questions. Its brain would in fact be just like a computer: a complex control system that makes this creature speak and act exactly like a man. More specifically, could Nature have produced such a zombie (or duplicate), and would we expect Nature to have done so? And I would answer that question by asking another, rhetorical question of my own: how else could you possibly understand what a power or capacity is, other than by understanding the way in which it is exercised or manifested? Nothing, except that our mental powers are fully manifested outside our heads – which, once again, is pretty obvious, when you think about it.
But as we’ve seen, there are good philosophical grounds for rejecting the equation of real possibility with logical possibility.
In that case, questions as to whether zombies could have come into existence, or whether Nature could have produced them, simply do not arise. While he has established the nomological impossibility of zombie dogs (and by the same token, zombie humans), he has not shown that this impossibility also holds in all metaphysically possible worlds. And if that were the case, then it would be impossible for us to reliably identify any object found in Nature – say, the faces carved on Mt.
And even if there were a robot that was capable of writing simple programs for a carefully defined range of tasks (e.g. Professor Lucas argues that while a machine can (in theory) simulate any particular piece of mind-like behavior, no machine could possibly exist that can simulate every piece of behavior that an intelligent creature with a mind is capable of.
The rest of it — the abstractions, the ethical wrestles, the aesthetic quarrels, the tussle with mortality — does not seem to be part of nature’s remit.
We suggest that conscious thought adapts human behavior to life in complex society and culture.
However, conscious causation is often indirect and delayed, and it depends on interplay with unconscious processes. The massive additional neurological hardware and software of the human cerebral cortex is necessary for the conscious dimension of our existence, including pain experience. Consciousness could also make it easier for an animal to manipulate other individuals for either cooperative or selfish ends, by imagining how things appear to them (which presupposes that the animal in question has a theory of mind).
These structural and functional features are not present in subcortical regions of the brain, which is probably the main reason that activity confined to subcortical brain systems can’t support consciousness. Among the linguistic behavior that characterizes consciousness is the ability to describe what one is experiencing, using similes and metaphors. Liddle, I find the notion that a mindless entity could replicate the full range of behavior characteristic of conscious beings, utterly incredible. But logical possibility is a very thin kind of possibility: as I pointed out above, there are a number of concepts which, while not formally contradictory, are dubiously coherent at best. So the question we need to address is: could there exist a being which looks and behaves exactly like a human being in all possible situations, even though it lacks some of the causal powers that a human being possesses?
Such a being might be either (a) a mere assemblage of parts, without any real unity, or (b) a unity of a different sort (e.g. Rushmore, or a signal from space containing the first 100 prime numbers – as being the work of a mind, which would mean that the search for patterns in Nature which reliably indicate intelligence would be a futile one.
In short: there never will be a machine that can do everything that an intelligent being can do. First, we review research challenging the common notion that conscious thought directly guides and controls action. Consciousness seems especially useful for enabling behavior to be shaped by nonpresent factors and by social and cultural information, as well as for dealing with multiple competing options or impulses. However, as in fishes, our brainstem-spinal systems are adequate for generation of overt reactions. Because Carruthers holds to a higher-order account of consciousness, he personally believes that very few, if any, non-human animals are conscious.
Diverse, converging lines of evidence have shown that consciousness is a product of an activated state in a broad, distributed expanse of neocortex. For example, we might say that the color scarlet is to the senses what the trumpet is to the orchestra, or we might say that orange is a bold, happy color.
So just as philosophers distinguish three kinds of zombies, we can talk about three kinds of duplicates: qualia duplicates, intentional duplicates and cognitive duplicates. But if there were a robot that was capable of writing the entire range of programs that we (as intelligent beings) are capable of, then we would have to confront the question: how do we know that the Intelligent Designer of Nature is not a robot? Second, we present an alternative view — that conscious thought processes actions and events that are typically removed from the here and now, and that it indirectly shapes action to favor culturally adaptive responses.
It is plausible that almost every human behavior comes from a mixture of conscious and unconscious processing. To propose that fishes have conscious awareness of pain with vastly simpler cerebral hemispheres amounts to saying that the operations performed by the modern computer could also be done by the 1982 model without additional hardware and software. During the first 6 months of life, dogs may develop certain behavior problems which can be avoided with proper early training as we guide your puppy in the right direction.Our trainers will be able to start potty training as early as the age of 8 weeks. Third, we summarize recent empirical work on conscious thought, which generally supports this alternative view.
We see conscious thought as the place where the unconscious mind assembles ideas so as to reach new conclusions about how best to behave, or what outcomes to pursue or avoid. Rather than directly controlling action, conscious thought provides the input from these kinds of mental simulations to the executive. Given that we distinguish between the different kinds of living things on the basis of their anatomy and their genomes, the notion that a living thing could be physically identical to a dog, and yet something other than a dog, really makes no sense. Conscious thought offers insights about the past and future, socially shared information, and cultural rules. Without it, the complex forms of social and cultural coordination that define human life would not be possible.



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