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匹配条件: “Consciousness” ,找到相关结果约717条。
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SOBRE LA NATURALEZA HUMANA: EXPLICACIóN Y COMPRENSIóN DE LA CONCIENCIA
OROZCO CABAI,LUIS FELIPI;
Revista Colombiana de Psiquiatría , 2000,
Abstract: most of us have experienced what is like to be conscious, but rarely one can give an exact definition of this concept. from the origins of humankind, men have been searching for the secret of its human nature. consciousness is not only to be aware of something, but to realize that we are aware of something. in this paper i describe some ideas regarding human consciousness and more specifically about conscious experience, its phenomenal room and limits.
Contribui??es de Vigotski para a análise da consciência de classe
Almeida, Melissa Rodrigues de;Abreu, Claudia Barcelos de Moura;Rossler, Jo?o Henrique;
Psicologia em Estudo , 2011, DOI: 10.1590/S1413-73722011000400006
Abstract: the investigation consisted of a theoretical research based on the works of vigotski and other marxist authors. we discussed three articulated processes: 1) the social formation and the development of individual consciousness; 2) the formation of social consciousness from the social relations of production; 3) the process of the class consciousness of the working class in relation to his social being. it was found that vigotski provides important insights to understanding the process under discussion, especially related to the necessary mediations involved in the formation of individual consciousness in relation to social consciousness. based on these contributions, it was possible to understand the movement of individual consciousness articulated to the class consciousness.
Lightly Swimming
Don Diespecker
International Journal of Transpersonal Studies , 2004,
Abstract: Essays on consciousness and the contents of consciousness are generally written in conventional prose. Academics and scholars tend to write that way and in the present tense or the past tenseand sometimes in subtle mixes of tenses. Literary styles may also be appropriate to such writings and consciousness writing (in literary fiction) seems both relevant and appropriate. The two principalforms and techniques of consciousness writing are interior monologue and free indirect style. Interior monologue represents the thoughts of a character as if narrated by a character as “I.” In free indirect style the thoughts of a character are represented as reported speech in the third person, past tense (after Lodge, 1992). An author may use one or both forms, and combinations of the forms together with conventional styles of narration. William James’s “stream of consciousness” is implied in this essay.
Kant on Self-Awareness  [PDF]
Thomas W. Smythe
Open Journal of Philosophy (OJPP) , 2013, DOI: 10.4236/ojpp.2013.34077
Abstract: This paper has three main parts. First, I discuss Kant on self-awareness in terms of inner sense, why he failed to make this account coherent, and why he failed to give such an account. Second, I give two reasons why such an account is bound to be inadequate. In the last section, I discuss another attempt Kant was tempted to give in terms of transcendental self-awareness involving a nonsensory intuitive perception that helps solve some of his problems.
Hyperscale Puts the Sapiens into Homo  [PDF]
Ron Cottam, Willy Ranson, Roger Vounckx
International Journal of Intelligence Science (IJIS) , 2015, DOI: 10.4236/ijis.2015.51003
Abstract: The human mind’s evolution owes much to its companion phenomena of intelligence, sapience, wisdom, awareness and consciousness. In this paper we take the concepts of intelligence and sa-pience as the starting point of a route towards elucidation of the conscious mind. There is much disagreement and confusion associated with the word intelligence. A lot of this results from its use in diverse contexts, where it is called upon to represent different ideas and to justify different ar-guments. Addition of the word sapience to the mix merely complicates matters, unless we can relate both of these words to different concepts in a way which acceptably crosses contextual boundaries. We have established a connection between information processing and processor “architecture” which provides just such a linguistic separation, and which is applicable in either a computational or conceptual form to any context. This paper reports the argumentation leading up to a distinction between intelligence and sapience, and relates this distinction to human “cognitive” activities. Information is always contextual. Information processing in a system always takes place between “architectural” scales: intelligence is the “tool” which permits an “overview” of the relevance of individual items of information. System unity presumes a degree of coherence across all the scales of a system: sapience is the “tool” which permits an evaluation of the relevance of both individual items and individual scales of information to a common purpose. This hyperscalar coherence is created through mutual inter-scalar observation, whose recursive nature generates the independence of high-level consciousness, making humans human. We conclude that intelligence and sapience are distinct and necessary properties of all information processing systems, and that the degree of their availability controls a system’s or a human’s cognitive capacity, if not its appli-cation. This establishes intelligence and sapience as prime ancestors of the conscious mind. How-ever, to our knowledge, there is no current mathematical approach which can satisfactorily deal with the native irrationalities of information integration across multiple scales, and therefore of formally modeling the mind.
Levels of Consciousness  [PDF]
Wojciech Pisula
Open Journal of Philosophy (OJPP) , 2016, DOI: 10.4236/ojpp.2016.61006
Abstract: Consciousness attracts the attention of researchers representing various disciplines. Hence, there is a demand for a theoretical tool that could integrate data and theoretical concepts originating from distinct fields. The paper proposes to use the framework of the theory of integrative levels. The development and the definitions of the concept of levels are briefly discussed. The final part of the paper presents a proposal for incorporating the levels of consciousness into the framework of the integrative levels theory.
SOBRE LA NATURALEZA HUMANA: EXPLICACIóN Y COMPRENSIóN DE LA CONCIENCIA ON HUMAN NATURE EXPLAN ATION: AND UNDERSTANDING OF CONSCIENCE
LUIS FELIPI OROZCO CABAI
Revista Colombiana de Psiquiatría , 2000,
Abstract: Todos nosotros hemos experimentado ser conscientes. Sin embargo, rara vez podemos dar una definición exacta de este concepto. Desde sus orígenes el género humano ha buscado incesantemente el secreto de su naturaleza. Ser consciente no sólo es darse cuenta de algo, sino darse cuenta de que uno se da cuenta de algo. En este artículo se exponen algunas reflexiones en torno al fenómeno de la conciencia y, de manera particular, se hace referencia a su espacio y a sus límites. Most of us have experienced what is like to be conscious, but rarely one can give an exact definition of this concept. From the origins of humankind, men have been searching for the secret of its human nature. Consciousness is not only to be aware of something, but to realize that we are aware of something. In this paper I describe some ideas regarding human consciousness and more specifically about conscious experience, its phenomenal room and limits.
Process, Structure, and Form: An Evolutionary Transpersonal Psychology of Consciousness
Allan Combs,Stanley Krippner
International Journal of Transpersonal Studies , 2003,
Abstract: In the spirit of William James, we present a process view of human consciousness. Our approach,however, follows upon Charles Tart’s original systems theory analysis of states of consciousness,although it differs in its reliance on the modern sciences of complexity, especially dynamical systems theory and its emphasis on process and evolution. We argue that consciousness experienceis constructive in the sense that it is the result of ongoing self-organizing and self-creating (autopoietic) processes in the mind and body. These processes follow a broad developmental agenda already described by psychologists such as Jean Piaget. Similar constructive transformations of consciousness appear to have occurred across the course of human history. In this sense, phylogeny indeed recapitulates ontogeny. Finally, modern developmental research suggests that the most advanced levels of human growth transform consciousness in the direction of increasing selflessness and spirituality, rather than simply toward greater intelligence.
A teoria das duas consciências
Engelmann, Arno;
Paidéia (Ribeir?o Preto) , 2002, DOI: 10.1590/S0103-863X2002000100009
Abstract: based on tolman's "consciousness" partition, engelmann call the two by the same noun qualified by different adjectives: the individual and present immediate-consciousness, and the remaining mediate-consciousness. according to engelmann, this remaining consciousness can be parted again in an individual but past observer's-mediate-consciousness and an other's-mediate-consciousness. three more related theories are presented by engelmann: the eight basic hypotheses theory, name given to the first hypotheses that conduct someone to leave immediate-consciousness and arrive at the other's-mediate-consciousness; the consciousness indicators theory, a name that comprehends the verbal report; and the five percept echelon's theory, name given to conscious perception attitude in human beings.
Consciousness and Society: Societal Aspects and Implications of Transpersonal Psychology
Harry T. Hunt
International Journal of Transpersonal Studies , 2010,
Abstract: Although transpersonal psychologies of self realization emphasize individual development, earlier shamanic traditions also showed a central societal aspect and group based consciousness. Indeed, many have understood the transpersonal movement as developing towards an abstract globalized neo-shamanism. That altered states of consciousness, whether as integrative realizations of the numinous or as dissociative “hypnoid” states, could be felt and shared collectively was a familiar concept to the first generation of sociologists, who saw all consciousness as social and dialogic in form. Durkheim, in particular, foresaw a globalized spirituality of the future, his “cult of man,” in which modern individuation would progress to the point where all we would have in common for the collective representations of spiritual awareness would be our shared sense of human beingness. This view foreshadowed De Chardin, and is presented explicitly or implicitly in Jung, Gurdjieff, Heidegger, Maslow, and Almaas. The implications of a societal, collective face of transpersonalism for a future planetary spirituality are pursued in terms of both a global ecological consciousness and the potential transpersonal significance of SETI (Search for Extra-Terrestrial Intelligence).
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