From active imagination to active life: at the roots of Jungian social activism

Our traditional Western worldview is often unconsciously based on a polarized, dichotomous perspective. However, many of Jung's ideas hint at a deep interrelation between opposites, such as inside and outside, which are, as the principle of synchronicity shows, rooted in a conceptualization of psyche and matter conceived as intertwined. Another pair of philosophical concepts, traditionally considered as opposites, needs further investigation: that between imagination and reality. If we are lucky in our daily practice as analysts, we can use imagination as a powerful tool to help people discover themselves as individuals and to get in deeper, more lively and responsible touch with reality. This paper explores the difference that Jung outlined between ‘active imagination’ and ‘passive fantasies’, and the transformative power of taking an active part in what imaginatively happens – he called it ‘active participation’ – rather than being passively overwhelmed by invasive fantasies. It is argued that it makes a great difference whether we become the actors and not just the spectators of our lives, and this is linked with the core of the individuation process in which, if individuals discover their particular place and meaning in the universe, they can live an ‘active life’, playing a heartfelt and responsible role in the collective world to which they belong. These ideas are at the heart of Jung's work, and they represent one of the roots of Jungian social activism.     

“Minding the Gap”: Imagination,Creativity and Human Cognition

Inquiry into the nature of mental images is a major topic in psychology where research is focused on the psychological faculties of imagination and creativity. In this paper, we draw on the work of L.S. Vygotsky to develop a cultural-historical approach to the study of imagination as central to human cognitive processes. We characterize imagination as a process of image making that resolves “gaps” arising from biological and cultural-historical constraints, and that enables ongoing time-space coordination necessary for thought and action. After presenting some basic theoretical considerations, we offer a series of examples to illustrate for the reader the diversity of processes of imagination as image making. Applying our arguments to contemporary digital media, we argue that a cultural-historical approach to image formation is important for understanding how imagination and creativity are distinct, yet inter-penetrating processes.     

The imagination: cognitive, pre-cognitive, and meta-cognitive aspects

This article is an attempt to situate imagination within consciousness complete with its own pre-cognitive, cognitive, and meta-cognitive domains. In the first sections we briefly review traditional philosophical and psychological conceptions of the imagination. The majority have viewed perception and imagination as separate faculties, performing distinct functions. A return to a phenomenological account of the imagination suggests that divisions between perception and imagination are transcended by precognitive factors of sense of reality and non-reality where perception and imagination play an indivisible role. In fact, both imagination and perception define sense of reality jointly according to what is possible and not possible. Absorption in a possible world depends on the strengths of alternative possibilities, and the relationship between core and marginal consciousness. The model may offer a parsimonious account of different states and levels of imaginal consciousness, and of how "believed-in imaginings" develop and become under some circumstances "lived-in experiences."     

基于情绪认知评价理论的虚拟人情绪模型研究

情感计算是人工智能的前沿领域之一,建立具有情绪表现力的人机智能系统具有广泛的社会需求。本文分析了基于情绪认知评价理论的情绪建模方法,总结了典型的虚拟人情绪计算模型,归纳了情绪和感知的相关成果,梳理了虚拟人情绪表现方法。针对情绪建模所要深入研究的问题,分析现有研究中存在的不足,对虚拟人情绪模型研究的未来发展方向提出了建议,为进一步深入研究虚拟人情绪模型提供了参考。     

Alienation,the self,and television: Psychological life in mass culture

Abstract

The psychological reality of contemporary experience is that of alienation. Marcuse has referred to this profound alienation as the one dimensional character of mass culture. Virtually all possible experiences are leveled to the common denominator of the status quo which in turn becomes the norm with which individuals identify and in terms of which they seek fulfillment. Romanyshyn's phenomenological interpretation of psychological life, as a reality of lived reflection, provides the basis for an analysis of the dynamics of this alienation as it is cultivated by the mass media, specifically television. The constellation of television conditioned imagination and consumption oriented lifestyles results in a forgery of genuine psychological experience in which the self is disfigured and its transcendent possibilities are repressed.     

Mindless Bodies–Bodyless Minds

Possibilities opened up by scientific–technical developments of the last century have led to the breaking up of our basic concepts regarding elementary aspects of human life. Boundaries are more easily crossed (also among genders); the reality of functions and the functions of reality are becoming interchangeable. The audio-visual galaxy, which has evolved over the course of the 20th century, with its two dimensionality has resulted in generations growing up in the past decades who have learnt that the “other” can be a virtual body: the sensual is no longer an essential part of human relations. The somato-affective aspects of the experience get split off—relationships emerge between bodyless minds. This fragmentation also means that the body is seen increasingly as mindless: the linkages between body and mind are profoundly undermined. Reality and fantasy melt into one another. Reality control and thinking becomes insecure effected by a view of the world that has lost its keystones of orientation. When body boundaries get confused in such a manner how do ego boundaries develop? How will primary relationships alter among such conditions? What will the internal images of the objects be like? The deconstruction of our basic concepts about space, time, dimensions, body- and ego boundaries made differentiation and the processes of symbolization extremely difficult. Postmodern ideas, questioning the validity of facts have contributed greatly to transforming our image of reality also on a theoretical level. How do these massive changes effect our daily clinical work and our theory of the mind? My paper tries to explore some experiences and ideas related to these questions through clinical cases and narratives of our present times.     

Alienation,the self,and television: Psychological life in mass culture

Abstract

The psychological reality of contemporary experience is that of alienation. Marcuse has referred to this profound alienation as the one dimensional character of mass culture. Virtually all possible experiences are leveled to the common denominator of the status quo which in turn becomes the norm with which individuals identify and in terms of which they seek fulfillment. Romanyshyn's phenomenological interpretation of psychological life, as a reality of lived reflection, provides the basis for an analysis of the dynamics of this alienation as it is cultivated by the mass media, specifically television. The constellation of television conditioned imagination and consumption oriented lifestyles results in a forgery of genuine psychological experience in which the self is disfigured and its transcendent possibilities are repressed.     

How, When, and Why to Use Digital Experimental Virtual Environments to Study Social Behavior

Over the last decade, researchers have begun using immersive virtual environment technology (IVET; commonly known as virtual reality) to create digital experimental virtual environments (DEVEs) to investigate social psychological processes. Researchers increasingly recognize that IVET provides powerful and cost-effective ways to manipulate theoretical variables and to measure a host of outcome variables, while providing a remarkable level of experimental control and ecological realism. In this article, we discuss IVET, the nature of social influence within DEVEs, and the use of DEVEs to study social behavior.     

NONEMPIRICAL REALITY: TRANSCENDING THE PHYSICAL AND SPIRITUAL IN THE ORDER OF THE ONE

I describe characteristic phenomena of quantum physics that suggest that reality appears to us in two domains: the open and well‐known domain of empirical, material things—the realm of actuality—and a hidden and invisible domain of nonempirical, non‐material forms—the realm of potentiality. The nonempirical forms are part of physical reality because they contain the empirical possibilities of the universe and can manifest themselves in the empirical world. Two classes of nonempirical states are discussed: the superposition states of microphysical entities, which are nonempirical because observation destroys them, and the virtual states of material systems, which are nonempirical because they are empty. The non‐empirical part to physical reality represents a predetermined and hidden order that exists before it is empirical, and the visible world is an emanation out of it. I discuss consequences for our understanding of human nature, the origin of life, and human values. Reality is an indivisible wholeness that is aware of its processes, like a Cosmic Spirit, and it reveals its awareness in the mindlike properties of elementary processes as well as in the human consciousness. Thus, one is led to G. W. F. Hegel's thesis that the Cosmic Spirit is thinking in us.     

THE ARTIFICIALIZATION OF MIND AND WORLD

The rapid advancement of artificial intelligence (AI) has led to renewed ambitions of developing artificial general intelligence. Alongside this has been a resurgence in the development of virtual and augmented reality (V/AR) technologies, which are viewed as “disruptive” technologies and the computing platforms of the future. V/AR effectively bring the digital world of machines, robots, and artificial agents to our senses while entailing the transposition of human activity and presence into the digital world of artificial agents and machine forms of intelligence. The intersection of humans and machines in this shared space brings humans and machines into ontological continuity as informational entities in a totalizing informational environment, which subsumes both cyber and physical space in an artificially constructed virtual world. The reconstruction of mind (through AI) and world (through V/AR) thus has significant epistemological, ontological, and anthropological implications, which constitute the underlying features in the artificialization of mind and world.     

The Humanizing Brain: An Introduction

The rediscovery of the sacred needs to take into account the neural underpinnings of faith and meaning and also draw on the insights of the emerging discipline of complexity studies, which explore a tendency toward adaptive self-organization that seemingly is inherent in the universe. Both neuroscience and complexity studies contribute to our understanding of the brain's activity as it transforms raw stimuli into recognizable patterns, and thus "humanizes" all our perceptions and understandings. The brain is our physical anchor in the natural environment— and its human capacities orbit us into the emerging world of culture (including religion), which provides a template for the brain's function of making sense of an ambiguous reality. The humanizing brain holds together scientific causality and religious meaning, working both bottom-up (linking the physical and the experiential) and top-down (beginning with the whole of things, or God). These processes we know as "mind" (experienced as intentionality, subjective consciousness, empathy, imagination, memory, adaptability). We maintain that such processes are not only subjective but built into "the way things really are." Thus, they carry the most privileged information about the nature of reality to which we human beings have access. For not only are we humans observers and logicians, but we are embedded in the larger reality; and as we strive to make sense of it all, we become both Homo sapiens and Homo religiosus .     

A RESPONSE TO ERVIN LASZLO: QUANTUM AND CONSCIOUSNESS

Abstract. I respond to Ervin Laszlo's suggestions and criticism regarding my essay in this issue of Zygon. Virtual atomic orbitals are used as a model to illustrate the existence of a general realm of potentiality in physical reality from which the actual world emanates. Laszlo's suggestions for “paradigm repair” are supported and accepted as essentially being in agreement with my intentions and as offering highly useful clarifications. I compare virtual states to historic ideas of forms as metaphysical principles of being that inspire thoughts regarding the actions of a Cosmic Consciousness in the processes of the universe. Metaphysical and theological interpretations of the results of scientific research are defended, provided that they are not used to interfere a priori with the technical program of scientific research.     

The Effect of Interactivity on Learning Physical Actions in Virtual Reality

Virtual reality (VR) offers new possibilities for learning, specifically for training individuals to perform physical movements such as physical therapy and exercise. The current article examines two aspects of VR that uniquely contribute to media interactivity: the ability to capture and review physical behavior and the ability to see one's avatar rendered in real time from third person points of view. In two studies, we utilized a state-of-the-art, image-based tele-immersive system, capable of tracking and rendering many degrees of freedom of human motion in real time. In Experiment 1, participants learned better in VR than in a video learning condition according to self-report measures, and the cause of the advantage was seeing one's avatar stereoscopically in the third person. In Experiment 2, we added a virtual mirror in the learning environment to further leverage the ability to see oneself from novel angles in real time. Participants learned better in VR than in video according to objective performance measures. Implications for learning via interactive digital media are discussed.     

Are Virtual Environments the New Frontier in Obesity Management?

Advances in virtual environment technology, particularly digital immersive virtual environment technology, enable people to engage in increasingly compelling experiences. Such technology not only has entertainment value but also provides a powerful research platform for behavioral scientists and clinicians. Although many immersive virtual environment‐based studies have been conducted in the last 20 years, investigations of psychological and physical health remain relatively rare. In short, virtual environment technology provides investigators and health care providers with a powerful tool to study motivate their research participants and patients to improve or regain health. Here, the nature of the technology, ideas for future research using it, and how it has and can be used to assess and combat the obesity epidemic sweeping the United States.     

基于增强现实和ERPs架构的SNARC效应展望

SNARC效应是人类空间认知的重要组成部分。限于技术手段,现有SNARC研究的理论和技术多以小尺度空间环境为基础,致使其生态效度较低。基于增强现实技术和认知神经科学范式,通过增强现实技术生成的交互情境,从核心加工系统(静态空间SNARC、动态空间SNARC、静态-动态联合SNARC)和加工特性两个方面,研究建立起基于大尺度空间环境的SNARC加工模型。为人类空间认知研究提供了更加完备的知识领域。     

SCIENCE AND REALITY, RELIGION AND GOD: A REPLY TO HARRY PROSCH

Abstract. Michael Polanyi saw his epistemology as restoring the capacity of a scientific age to believe again in the reality of God known through religion. This central feature of Polanyi's thought, discussed in my book The Way of Discovery , is disputed by Harry Prosch, co-author with Polanyi of Meaning. Prosch's argument is that while in Polanyi's view science deals with an independent reality, religion and theology do not and are only works of our imagination. This article answers Prosch with a review of Polanyi's Christian affiliations, his conceptions of the common ground of science and religion, the levels of reality to which both science and religion provide access, and his expressed aim to liberate faith from scientific dogmatism.     

Imagination links with schizotypal beliefs,not with creativity or learning

Imagination refers to creating mental representations of concepts, ideas, and sensations that are not contemporaneously perceived by the senses. Although it is key to human individuality, research on imagination is scarce. To address this gap, we developed here a new psychometric test to assess individual differences in imagination and explored the role of imagination for learning, creativity, and schizotypal beliefs. In a laboratory‐based (N = 180) and an online study (N = 128), we found that imagination is only weakly associated with learning achievement and creativity, accounting for 2–8% of the variance. By contrast, imagination accounted for 22.5% of the variance in schizotypal beliefs, suggesting overall that imagination may be more indicative of cognitive eccentricities rather than benefit the accumulation of knowledge or production of novel and useful ideas.     

Cyberpsychology, Human Relationships, and Our Virtual Interiors

Recent research suggests an "Internet paradox"—that a communications technology might reduce social involvement and psychological well–being. In this article I examine some of the limitations of current Internet communication, including those of access, medium, presentation , and choice , that bear on the formation and maintenance of social relationships. I also explore issues central to human meaning in a technological culture—those of the history of the self, of individuality, and of human relationships—and suggest that social forces, technological and otherwise, have increasingly eroded our social interconnectedness and even produced psychological fragmentation. Finally, by considering the psychology of privacy, subjectivity, and intimacy, I look at the historical and developmental processes of internalization by which we construct the "virtual interior" of mind. Understanding this link between human meaning and technological culture, in the form and pattern of our virtual interiors, may help us to see opportunities as well as dangers for the growth of our humanity, our ethics, and our spirituality.     

“The giving birth of a world”: Fanon,Husserl, and the imagination

This article examines the role of the imagination in Fanon's and Husserl's work in order to rethink Fanon's relationship with Husserlian phenomenology. I begin with an investigation of the oft-overlooked ways in which the imagination appears in Wretched of the Earth. Here, I argue that Fanon puts a great deal of stock in the imagination, ultimately calling upon this faculty in order to presage the novel ways of being, thinking, and acting, which are a recurrent signature of his vision of decolonization. In the latter half of the article, I then offer an account of the decisive methodological significance of the imagination within Husserl's work. Revisiting the methodological infrastructure of phenomenology with Fanonian concerns in mind casts Husserl's project in a surprising new light, bringing to the fore the revolutionary potential of both the epoché and the method of eidetic variation. For at the core of Husserlian methodology lies a resolve to exceed the limits of our present empirical reality—a leitmotiv of Fanon's own thinking. I ultimately show that Fanon's work can thus be imagined as a reactivation, indeed a revolution, inaugurated at the heart of phenomenology and its most basic methodological commitments.     

Psychological variables in the control of brain-computer interfaces

BCI (Brain-Computer Interface) is a system that allows interaction between the human brain and a computer. It is based on analyzing electroencephalographic signals (EEG) and processing them to generate control commands. The study analyzed the possible influence of psychological variables, such as the imaginative kinesthetic capacity and anxiety, in relation to performance in a BCI. All participants (4 male and 19 female students) completed the questionnaires and carried out a session of BCI to control their EEG signals in a virtual setting of a car along a straight road. The group was divided into two subgroups according to their EEG signals or differential responses obtained in the left-right discrimination. Study results showed no significant differences in cognitive variables of imagination or in anxiety. By comparing the degree of participants' BCI control, a new quantitative parameter for comparing performances and making decisions in signal processing was found. The findings, the ongoing research process to refine the control of a BCI, and the interaction of psychological and computer procedures are discussed.