Self-actualization from an Eastern Perspective—A Preliminary Exploration

Growth of the branches of humanistic and positive psychology has brought in a paradigm shift in the understanding of human nature and behavior from the reductionistic and mechanistic perspectives. Emphasis on the study of the self necessitates greater use of a qualitative subjective methodological framework. In this respect, the current Western approach falls short in front of the Eastern philosophy, which has an array of such procedures and methodologies, which practitioners of humanistic and positive psychology are now exploring. The Indian systems of thought elaborate on the means to realizing or knowing the true nature of the self within, through the multi-faceted and individualized process of Yoga. Alternative systems of Yoga are provided that could be practiced by individuals based on their subjective preferences and suitability. The major alternatives that have been identified are Bhakti, Jnana, Karma and Raja Yoga. In this context, the present study is a pilot attempt to explore self-actualization among practitioners of two paths of Yoga i.e. Bhakti Yoga and Jnana Yoga. The opinions and beliefs of the practitioners on variables related to the self and its actualization, as also their world-views are explored. Implications on personality, distinguishing characteristics and the functioning of self are proposed, to enable an individual to adopt a suitable path.     

What Are the Brain Mechanisms on Which Psychological Processes Are Based?

ABSTRACT— That the human brain is the organ of the mind is not in dispute, but we know remarkably little about the brain mechanisms underlying the mind. What are the functional structures and computational processes of the human brain that subserve cognition, emotion, and behavior? Given the complexity of the human brain, progress in understanding the functional organization and structure of the human brain depends on sophisticated theoretical specifications of the psychological representations and processes that differentiate two or more comparison conditions. Psychological scientists, therefore, are well positioned to lead the search for brain mechanisms underlying psychological processes. Doing so constitutes an expansion of the purview of psychological science beyond a science of behavior, and beyond a science of the mind, to include a science of the brain. Such an expansion of the mission of psychological science has implications for the infrastructure and training needs of the discipline.     

The spatial intersection of minds

Spatial formats of information are ubiquitous in the cognitive and neural sciences. There are neural uses of space in the topographic maps found throughout cortex. There are metaphorical uses of space in cognitive linguistics, physical uses of space in ecological psychology, and mathematical uses of space in dynamical systems theory. These varied informational uses of space each provide a single contiguous medium through which cognitive processes can be shared across subsystems. As we further develop our understanding of how the human mind processes information in real time, the continuous sharing and cascading of information patterns between brain areas can be extended to a sharing and cascading of information between multiple brains and bodies to produce coordinated behavior. Essentially, the way you and the people around you negotiate your shared space affects the way you think, because space is a fundamental part of how you think. It is via space that the mental processes of one mind can form an intersection with the mental processes of another mind.     

Yoga and Mindfulness: Clinical Aspects of an Ancient Mind/Body Practice

The use of Yoga and other complementary healthcare interventions for both clinical and non-clinical populations has increased substantially in recent years. In this context, we describe the implementation of Hatha Yoga in the Mindfulness-Based Stress Reduction (MBSR) program of Kabat-Zinn and colleagues. This is embedded in a more general consideration of Yoga’s place in complementary healthcare. In providing this overview, we comment on the nature and quality of current research on Yoga, summarize current physiological and psychological explanations of its effects, and discuss practical issues related to teacher training and experience.     

The very idea of a folk Psychology.

Three arguments are proposed against the idea that ordinary talk about the mind constitutes a folk psychology, a sort of prescientific theory which explains human behaviour and which is ripe for replacement by a neurological or computational theory with better scientific credentials. First, not all talk of the mind is introduced to explain in the way assumed by those who think that mental talk hypothesizes inner processes to explain behaviour. Second, the individuation of the behaviour which is explained by the inner processes itself requires reference to ‘mental’ states such as intentions or desires. Consequently the project is circular. Finally, scientific theory is a practice with a history which may be matched in the case of ordinary talk of the mind. Certainly ordinary talk of motives, intentions, and thoughts may be infected by the theorizing of economists and sociologists et al., but it is impossible that all talk of the mind should be theoretical in this way.     

Speaking Your Mind: Large Inarticulateness Constitutional and Circumstantial

When someone is asked to speak his mind, it is sometimes possible for him to furnish what his utterance appears to have omitted. In such cases we might say that he had a mind to speak. Sometimes, however, the opposite is true. Asked to speak his mind, our speaker finds that he has no mind to speak. When it is possible to speak one's mind and when not is largely determined by the kinds of beings we are and by the kinds of resources we are able to draw upon. In either case, not speaking one's mind is leaving something out whose articulation would or could matter for the purposes for which one was speaking in the first place. Inarticulation is no fleetingly contingent and peripheral phenomenon in human thinking and discourse. It is a substantial and dominant commonplace. In Part One I attempt to say something about what it is about the human agent that makes inarticulateness so rife. In Part Two, I consider various strategies for making the unarticulated explicit, and certain constraints on such processes. I shall suggest, among other things, that standard treatments of enthymematic reconstruction are fundamentally misconceived.     

Sociality and the life–mind continuity thesis

The life–mind continuity thesis holds that mind is prefigured in life and that mind belongs to life. The biggest challenge faced by proponents of this thesis is to show how an explanatory framework that accounts for basic biological processes can be systematically extended to incorporate the highest reaches of human cognition. We suggest that this apparent ‘cognitive gap’ between minimal and human forms of life appears insurmountable largely because of the methodological individualism that is prevalent in cognitive science. Accordingly, a twofold strategy is used to show how a consideration of sociality can address both sides of the cognitive gap: (1) it is argued from a systemic perspective that inter-agent interactions can extend the behavioral domain of even the simplest agents and (2) it is argued from a phenomenological perspective that the cognitive attitude characteristic of adult human beings is essentially intersubjectively constituted, in particular with respect to the possibility of perceiving objects as detached from our own immediate concerns. These two complementary considerations of the constitutive role of inter-agent interactions for mind and cognition indicate that sociality is an indispensable element of the life–mind continuity thesis and of cognitive science more generally.     

具身心智对进化心理学的质疑与挑战

具身-生成心智倡导生命与认知的深刻连续性,它重新定义了自然选择,强调身体和生命活动对认知的关键意义,并指出每一个人都是经过文化适应的主体。它在心智进化的本质、认知的核心工作假设、人类本性与文化,以及基因、身体、生命活动与认知的关系等问题上都有着完全不同于进化心理学的理解,并对后者提出了质疑和挑战。     

The “Extended Mind” Approach for a New Paradigm of Psychology

In this paper, I would like to propose the idea of “extended mind” for a new paradigm of psychology. Kohler (Integrative Psychology & Behavioral Science 44:39–57, 2010) correctly pointed out the serious problems of the machine paradigm, and proposed the “organic” view as a new paradigm. But the term “organic” signifying the processes inside the body, is inadequate to express the characteristic of human mind. The recent philosophy of mind suggests that the mind is realized neither only in the brain nor only in the body, but in the whole system of brain-body-environment, namely, in the “extended mind”. The characteristic of human mind resides in the interaction with the mediating tools, artifacts, and the humanized environment. We should propose an “extended mind approach” or an “ecological approach to humanized environment” as a new paradigm for a psychology.     

Beyond Descartes: Panpsychism Revisited

For some two millennia, Western civilization has predominantly viewed mind and consciousness as the private domain of the human species. Some have been willing to extend these qualities to certain animals. And there has been a small but very significant minority of philosophers who have argued that the processes of mind are universal in extent, and resident in all material things – the concept of panpsychism. The traditional ‘man-alone’, or ‘man-and-higher-animals’, views of mind have come under increasing criticism of late, and their philosophical weaknesses seem increasingly insurmountable. This has caused some thinkers to reexamine the ancient and venerable concept of panpsychism, and to apply it anew in contemporary theories of mind. The present essay reintroduces panpsychism, and demonstrates something of its legacy in Western thought.     

Metaphors of a bodily mind

Patients' metaphors in analysis may allow access to ineffable experiences. This is understandable, since the mind is a bodily mind, and language is a fully embodied function of this mind. That is, both are dependent for their existence upon the physical body. The ontogenic accumulation of perceived sensory impressions and affective processes far exceeds what can be put into words. Research in cognitive psychology suggests that the active mind functions in such a manner that later perceptions are organized by means of earlier ones. However, since the mind can know only its own representations, it inhabits two ever unknown realms: the external world itself, and the domain of internal unconscious processes that sustain the mind's functions. As a result, the world and the self we know are constructed by the mediation of our bodies. In language also, the active mode by which we perceive, process, and feel makes our understanding of words dependent on previous experience. The fact that the limbic system is activated immediately in the moment of processing experience means that all modalities of representation include an affective valuation.This inevitable processing of information through the mediation of affectively valued bodily perceptions gives the metaphorical function-the human capacity to organize experience and life in metaphoric ways-the ability to create linguistic metaphors that can capture and express otherwise inexpressible psychic experiences. This manner of understanding metaphor has implications for psychoanalytic technique.     

Towards an Expansive Hybrid Psychology: Integrating Theories of the Mediated Mind

This article develops an integrative theory of the mind by examining how the mind, understood as a set of skills and dispositions, depends upon four sources of mediators. Harré’s hybrid psychology is taken as a meta-theoretical starting point, but is expanded significantly by including the four sources of mediators that are the brain, the body, social practices and technological artefacts. It is argued that the mind is normative in the sense that mental processes do not simply happen, but can be done more or less well, and thus are subject to normative appraisal. The expanded hybrid psychology is meant to assist in integrating theoretical perspectives and research interests that are often thought of as incompatible, among them neuroscience, phenomenology of the body, social practice theory and technology studies. A main point of the article is that these perspectives each are necessary for an integrative approach to the human mind.     

The problem of mind in Confucianism

This essay explores the Confucian theory of mind. Doing so, it first examines the early Confucian concept of the human mind as a substance that has both moral and cognitive functions and a universal nature. It then explores the neo-Confucian concept of the human mind, the original mind, and the relationships between the human mind and human nature, as well as between the human mind and the human body. Finally, it explores the Confucian concept of cultivation of the mind.     

Some Controversies in Suicidology: Toward a Mentalistic Discipline

The main assertion in this paper is that psychache (mental pain) has a life of its own and is separate from the study of the brain, the organ that cradles the processes of the mind. No amount of biologicizing or medicalizing suicide can gainsay the fact that the human impulse of self-destruction is a decision of mind to put an end to the flow of its own unbearable conscious contents, to stop the psychache. The explanations for suicidal actions lie in the Oxford English Dictionary, not in the Diagnostic and Statistical Manual of Mental Disorders. Unless suicidology asserts and maintains the position that suicide is essentially psychachical, that the main focus of suicidal action is in the mind (as opposed to the mind's somatic abode, the brain), it will lose its identity and its usefulness. This is not just a quarrel over professional territory, money, or power; it is a philosophic war, a fight for the very soul of suicidology–and of the mind.     

Mind,Consciousness, and Free Will

This commentary discusses how philosophy and science can collaborate to understand the human mind, considering dialogues involving three philosophers and three cognitive scientists. Their topics include the relation of philosophy and science, the nature of mind, the problem of consciousness, and the existence of free will. I argue that philosophy is more general and normative than science, but they are interdependent. Philosophy can build on the cognitive sciences to develop a theory of mind I call “multilevel materialism,” which integrates molecular, neural, mental, and social mechanisms. Consciousness is increasingly being understood as resulting from neural mechanisms. Scientific advances make the traditional concept of free will implausible, but “freeish” will is consistent with new theories of decision making and action resulting from brain processes. Philosophers should work closely with scientists to address profound problems about knowledge, reality, and values.     

Traversing the Ineffable: Commentary on Sharon Farber’s “Becoming a Telepathic Tuning Fork”

In this commentary I attempt to refine our definition of telepathy, questioning whether phenomena such as projective identification, dissociative processes, unconscious affective communication, and implicit relational knowing warrant equal classification. Should projective processes be distinguished from “telepathic” transmissions? I propose a continuum of mutual receptivity along which sensory and non-sensory-based forms of human empathic responsiveness might be positioned. This continuum will extend all the way to telepathic communications that defy material-based, Newtonian models of mind, since they occur between patient and therapist while situated in separate geographical locations.     

Self-organization of cognitive performance

Background noise is the irregular variation across repeated measurements of human performance. Background noise remains after task and treatment effects are minimized. Background noise refers to intrinsic sources of variability, the intrinsic dynamics of mind and body, and the internal workings of a living being. Two experiments demonstrate 1/f scaling (pink noise) in simple reaction times and speeded word naming times, which round out a catalog of laboratory task demonstrations that background noise is pink noise. Ubiquitous pink noise suggests processes of mind and body that change each other's dynamics. Such interaction-dominant dynamics are found in systems that self-organize their behavior. Self-organization provides an unconventional perspective on cognition, but this perspective closely parallels a contemporary interdisciplinary view of living systems.     

Phenomenal consciousness in dreams and in mind wandering

Dreaming can be explained as the product of an interaction among memory processes, elaborative processes, and phenomenal awareness. A feedback circuit is activated by this interaction according to the associative links and the requirements of the dream scene. Recently, it has been hypothesized that a partial similarity exists between dreaming and mind wandering and that these two processes may involve the same neural default network. This commentary discusses the differences and similarities between phenomenal consciousness during dreaming and phenomenal consciousness during mind wandering from the perspective of the “continuity” of engagement of cognitive systems. The greatest difference consists in the lack of reality testing during dreaming. Dream imagery is hallucinatory by nature. Consequently, the simulated world in dreams makes dream imagery more akin to perception. In contrast, the imagery of mind wandering is more similar to imagination. The level of meta-awareness is preserved more frequently and to a greater degree in mind wandering.     

Yoga Sūtras

The yoga system accepts the Sānkhya metaphysics, the fundamental variation being that consciousness is held to be supreme. The goal to be achieved is to attain this final state of pure consciousness. All obstacles, mental and physical, are subjugated and transcended. The method is the development of concentration by controlling all thought modes. It starts by the purification of the body by the control of posture and breathing. The mind is purified by the rejection of hindrances to the development of concentration. Both require a mandatory practice of the ethical ideals prescribed. The final goal of samādhi is not a post‐mortem state but realisable here and now. Many extraordinary capabilities acquired due to concentration are mere hindrances which are to be discarded. The Yoga Sūtras are four in number and made up pādās (steps). Only the first two sūtras are explained in a very sketchy manner.     

Target Article with Commentaries: Developmental niche construction

Niche construction is the modification of components of the environment through an organism's activities. Humans modify their environments mainly through ontogenetic and cultural processes, and it is this reliance on learning, plasticity and culture that lends human niche construction a special potency. In this paper we aim to facilitate discussion between researchers interested in niche construction and those interested in human cognitive development by highlighting some of the related processes. We discuss the transmission of culturally relevant information, how the human mind is a symbol‐generating and artefact‐devising system, and how these processes are bi‐directional, with infants and children both being directed, and directing, their own development. We reflect on these in the light of four approaches: natural pedagogy, activity theory, distributed cognition and situated learning. Throughout, we highlight pertinent examples in non‐humans that parallel or further explicate the processes discussed. Finally we offer three future directions; two involving the use of new techniques in the realms of neuroscience and modelling, and the third suggesting exploration of changes in the effects of niche construction across the lifespan.