The Unconscious Mind

ABSTRACT— The unconscious mind is still viewed by many psychological scientists as the shadow of a "real" conscious mind, though there now exists substantial evidence that the unconscious is not identifiably less flexible, complex, controlling, deliberative, or action-oriented than is its counterpart. This "conscious-centric" bias is due in part to the operational definition within cognitive psychology that equates unconscious with subliminal . We review the evidence challenging this restricted view of the unconscious emerging from contemporary social cognition research, which has traditionally defined the unconscious in terms of its unintentional nature; this research has demonstrated the existence of several independent unconscious behavioral guidance systems: perceptual, evaluative, and motivational. From this perspective, it is concluded that in both phylogeny and ontogeny, actions of an unconscious mind precede the arrival of a conscious mind—that action precedes reflection.     

论医务人员在医疗事故技术鉴定过程中的法律地位

世界上究竟有没有“心”、“心”是什么、心与身的关系如何,这一直是医学与心理学的基本问题。随着科学的发展和认识的深化,经由语言学的心灵剥离、科学主义的心灵放逐、实证科学的心灵祛魅,古老神秘的灵魂不断地“祛魅”,心理的本质得到了还原与澄清,灵魂问题亦演变为心理问题、心脑问题,而心灵哲学也正朝着自然化的方向重建。     

The Prison of My Mind

Abstract

This paper describes the process of two groups of students from high schools located in the immediate vicinity of the World Trade Center grappling to make sense of the events of September 11 through the creation of a documentary chronicling their experiences. The process of creating these videos mirrored the process and curative factors of a psychotherapy group in a non–stigmatizing, innovative, and accessible format, one generated by the students themselves with the assistance of professionals in the visual and performing arts.

After reviewing the literature on the potential impact of violence on adolescents and the use of group treatment, especially in school settings, as an optimal choice for this population, we describe the distinctive process of the two separate groups of students, each culminating in different expressions of their very personal experience of September 11. We understand and contextualize their process through the lens of the therapeutic dynamics and elements of group work.     

The Genesis of Mind and Spirit

Spiritual life is made possible by the evolution of a human neuropsychology that requires social interdependence for its development. Extensive neuroplasticity requires experiential shaping throughout life. The evolution of frontal cortex hypertrophy suggests that much of this shaping is produced by a socially constructed virtual reality, extending beyond immediate experience. Prefrontal colonization makes possible the social scaffolding of neuroregulation, including the emotional attachments necessary for moral life. Cognitive independence from immediate environments enables symbioses with external memory systems, producing novel forms of socially constituted experience and making possible the transformative effect of religious systems upon individual biologies and psychologies.     

The Mind as a Process

Essentially all behavior is regulated by the brain in response to information received from within the body or from the environment. The tangible structures of the brain serve as devices for processing thoughts and emotions as well as information. Stored among the interacting neural structures are memories of past experiences and responses to them. These intangibles participate in determining the decisions made and the actions performed by the brain's structures. There are valuable studies of the clinical and neurological effects of environmental stimuli, but we need to learn more about the processes that lead to these effects. More definitive correlations could be made between environmental stimuli and the neurological pathways they create by studying individual's real life experiences rather than laboratory simulations alone.     

Experience And The Active Mind

This paper investigates a new species ofskeptical reasoning about visual experience that takesits start from developments in perceptual science(especially recent work on change blindness andinattentional blindness). According to thisskepticism, the impression of visual awareness of theenvironment in full detail and high resolution isillusory. I argue that the new skepticism depends onmisguided assumptions about the character ofperceptual experience, about whether perceptualexperiences are 'internal' states, and about how bestto understand the relationship between a person's oranimal's perceptual capacities and the brain-level orneural processes on which they depend. I propose aconception of perceptual experience as a form ofskillful engagement with the environment on the partof the whole person or animal.     

The Mind of the Scenario Thinker

In the face of increasing uncertainty and changes, corporations must dynamically examine their business environment and activate the knowledge creation process in a future-oriented manner without getting hung up on analyzing their past (much like driving a car using only the rear-view mirror). In the previous article, we discussed the basics of scenario planning. We should not use this tool as a mere technique. Our knowledge of the world and the environment around us is important because it underlies our scenarios. When we look toward the future in an uncertain environment, we necessarily create knowledge proactively. Scenario planning and knowledge creation are commonplace when working on knowledge of innovations that shape the future. In this article we focus on the importance of having “scenario mind,” the philosophy underlying scenario planning. With any managerial tool, you cannot create real knowledge if you use only superficial know-how, like procedures described in manuals, to seek quick results. In the following sections, we discuss how scenario planning must be recognized as a “discipline of knowledge” to be embedded as a way of thinking and behavioral pattern of each individual or organization, not as a mere tool.     

The Creative Brain/The Creative Mind

In the past few decades, neuroscience research has greatly expanded our understanding of how the human brain functions. In particular, we have begun to explore the basis of emotions, intelligence, and creativity. These brain functions also have been applied to various aspects of behavior, thought, and experience. We have also begun to develop an understanding of how the brain and mind work during aesthetic and religious experiences. Studies on these topics have included neuropsychological tests, physiological measures, and brain imaging. These different techniques have enabled us to open up a window into the brain. It is by understanding the functioning of the creative brain that we begin to understand the concept of the creative mind. It is through the use of emotions and other higher cognitive functions that the brain and mind can create ideas, music, literature, and ultimately our entire repertoire of behaviors. How these different creative abilities are derived can also be traced to various parts of the brain and how they function. Modern neuroscience allows us to begin to understand the creative aspect of the brain and mind and perhaps can take us one step further toward understanding the most profound types of aesthetic and religious experiences.     

The Cogito and the Metaphysics of Mind

Descartes used the cogito to make two points the epistemological point that introspection affords us absolute certainty of our existence, and the metaphysical point that subjects are thinking things logically distinct from bodies. Most philosophers accept Descartes’s epistemological claim but reject his metaphysical claim. I argue that we cannot do this if the cogito works, then subjects are non-physical. Although I refrain from endorsing an argument for dualism based on this conditional, I discuss how such an argument would differ from the conceivability arguments pursued by Descartes in the Sixth Meditation and by contemporary philosophers. Unlike those arguments, this argument would not be refuted by the discovery of a posteriori identities between physical and phenomenological properties. In other words, it is possible to argue for substance dualism even if phenomenal properties are physical properties.     

Cartesian Modes and The Simplicity of Mind

Malebranche argues that we lack a clear idea of the mind because we cannot, even in principle, derive all the possible modes of mind solely from the idea of thought. But we can, in principle, derive all the possible modes of body from the idea of extension. Therefore, there is epistemic asymmetry between our ideas of mind and body. I offer a defense of Descartes whereby he can assert that we have a clear idea of mind despite this asymmetry. I argue that he can do this by distinguishing the simplicity of mind from the divisibility of body.     

The Transcendental Nature of Mind and World

Critics of John McDowell's Mind and World have by and large failed to take sufficient notice of the transcendental context within which McDowell situates his work—a failure that has adversely affected their criticisms. In this paper, I make clear this transcendental context and show how it figures in the transcendental argument I see McDowell offering in Mind and World. Interpreting McDowell's argument in this way, I further argue, helps to answer some of the most pressing objections to what he is doing in Mind and World, particularly certain objections made by Robert Brandom and Hilary Putnam.     

The Construct and Measurement of Peace of Mind

Previous studies have shown that Asian American or Chinese individuals value low-arousal positive affect and a harmonious state of happiness more than European Americans do. However, the affective component of subjective well-being has mostly been defined as the presence of positive affect and the absence of negative affect. This definition emphasizes the importance of hedonic pleasure but fails to include the affect valued in Chinese culture. The present study developed the construct of peace of mind to describe the affective well-being valued in Chinese culture. Peace of mind was defined as an internal state of peacefulness and harmony. To develop a measure to assess peace of mind, three studies were conducted. Study 1 developed the Peace of Mind Scale (PoM), Study 2 established its validity as an affective well-being measure, and Study 3 found that individuals from Chinese cultures score higher on this scale than those from Western cultures. The results indicate that the PoM has good reliability and validity for measuring affective well-being. The cross-cultural validation also found that Taiwanese individuals scored higher on the PoM than European Americans, which provides further evidence of good construct validity of the PoM.