Changing interests: A longitudinal study of intrinsic motivation for personally salient activities

The present longitudinal study extends the findings of earlier cross-sectional studies (Waterman, Schwartz, Green, Miller, & Philip, 2003) on the subjective experience of intrinsic motivation. University students generated lists of personally salient (identity-related) activities at the beginning of an academic semester and were asked to evaluate these activities at three points during the semester. Drawing on theories of intrinsic motivation, three subjective indices of intrinsic motivation (interest, flow experiences, and feelings of personal expressiveness) and three theoretically derived predictor variables (self-determination, the balance of challenges and skills, and self-realization values) were used in the present study. Cross-sectional relationships between the predictors and subjective experience indices at each timepoint replicated those observed in previous research. Hierarchical linear modeling was used to demonstrate that, as hypothesized, increases or decreases in the predictor variables between timepoints were associated with corresponding increases or decreases in the subjective experience indices. Implications for the study of intrinsic motivation are discussed.     

Affect is a form of cognition: A neurobiological analysis

In this paper, we suggest that affect meets the traditional definition of "cognition" such that the affect-cognition distinction is phenomenological, rather than ontological. We review how the affect-cognition distinction is not respected in the human brain, and discuss the neural mechanisms by which affect influences sensory processing. As a result of this sensory modulation, affect performs several basic "cognitive" functions. Affect appears to be necessary for normal conscious experience, language fluency, and memory. Finally, we suggest that understanding the differences between affect and cognition will require systematic study of how the phenomenological distinction characterising the two comes about, and why such a distinction is functional.     

Looking Beyond Darśaṇa: A Philosophical Exploration of the Guru's Pedagogy in the Yoga Vāsishṭha

This paper investigates the concept of the guru within this important work of the Vedantic tradition. I identify some of the apparent problems involved with the very idea of spiritual teaching within the ontological and soteriological parameters of this tradition in general, and the work in particular. First, the emphasis on ‘self-effort’ on the part of the seeker of liberation seems to preclude the idea of a spiritual teacher of liberation. Second, it is difficult to see how teaching even proceeds given what is being taught and the lack of desire on the part of the supposedly enlightened teacher to impart liberation. Finally, there appears to be no meaningful possibility of teaching here, at least in the ordinary sense of the term. I then consider some of the ways of thinking about the concept of the guru in this work that avoid some of these pitfalls.     

Memories affect mood: evidence from covert experimental assignment to positive, neutral, and negative memory recall

Memory recall has been proposed as a common and effective mood regulation strategy. Although several studies have presented results suggesting that recalling valenced memories affects subsequent mood, their designs allow for alternative interpretations of the observed effects. Two such alternatives include the reverse effect (mood effects on memory due to non-experimental assignment to memory recall condition) and demand characteristics of the experiment. We used covert experimental assignment to memory condition, asking subjects (N=314; 56% female) to recall memories that were primarily positive, neutral, or negative. Results showed the expected effect on mood (p<.002), with reported mood worst in the negative memory condition, better in the neutral condition, and best in the positive condition. These results suggest that valenced memory recall does indeed exert an effect on mood, and may do so even without the individual's awareness.     

The role of the amygdala in visual awareness

Pessoa and colleagues recently reported the novel finding that objective awareness of a negative stimulus is associated with coactivation of the amygdala and fusiform gyrus. Based on the neuroanatomical connections of the amygdala, we suggest that the amygdala is acting to increase neural activity in the fusiform gyrus, thereby increasing the likelihood that visual representations that have affective value reach awareness. The psychological consequence is that a person's momentary affective state might help to select the contents of conscious experience.     

BEAUTY IN THE LIVING WORLD

Almost all admit that there is beauty in the natural world. Many suspect that such beauty is more than an adornment of nature. Few in our contemporary world suggest that this beauty is an empirical principle of the natural world itself and instead relegate beauty to the eye and mind of the beholder. Guided by theological and scientific insight, the authors propose that such exclusion is no longer tenable, at least in the data of modern biology and in our view of the natural world in general. More important, we believe an empirical aesthetics exists that can help guide experimental design and development of computational models in biology. Moreover, because theology and science can both contribute toward and equally profit from such an aesthetics, we propose that this empirical aesthetics provides the foundation for a living synergy between theology and science.     

THE ROLE OF CONSCIOUSNESS AS MEANING MAKER IN SCIENCE, CULTURE, AND RELIGION

Two hundred years ago, Friedrich Schleiermacher took critical issue with Immanuel Kant's intellectual notion of intuition as applied to human nature (Wellmon 2006). He found it necessary to modify—"hermeneutically," as he said—Kant's notion of anthropology by enabling it to include as human the new and strange human tribes Captain Cook found in the Pacific South Seas. A similar hermeneutic move is necessary if physics is to include the local contextual empirical syntheses of relativity and quantum physics. In this hermeneutical revision the synthesis is formed around the notion of a Hilbert Vector Space as the universal grammar of physics, adding to it the dynamic of the Schrödinger equation, and representing empirical "observables" by projection operators that map the subspaces of definite measurable values. Among the set of observable projection operators, some pairs share the same subspace, commute with one another, and share a common laboratory setting. Other pairs do not share this property and are described as being mutually complementary. Complementary symmetries introduce into the discursive language of physics the commonsense notion of contextuality. The new synthesis, proposed by Eugene Wigner, John von Neumann, and (in his own way) Paul Dirac, brought physics into the community of common language and established it as a work of general human achievement. ¹     

QUANTUM REALITY AND ETHOS: A THOUGHT EXPERIMENT REGARDING THE FOUNDATION OF ETHICS IN COSMIC ORDER

The authors undertake a thought experiment the purpose of which is to explore possibilities for understanding moral principles in analogy with cosmic order. The experiment is based on three proposals, which are described in detail: an ontological, a neurological, and a moral proposal. The ontological proposal accepts from the phenomena of quantum physics that there is a nonempirical domain of physical reality that consists not of material things but of what is philosophically conceptualized as a realm of nonmaterial forms. This realm of forms is the realm of potentiality in physical reality that quantum physics posits as an indivisible Wholeness—the One. It is the ultimate reality because everything empirical is the actualization of its forms. The neurological proposal is the hypothesis that the brain is sensitive to the potentiality waves in the cosmic field, as ordinary measuring instruments in physics are sensitive to potentiality waves at the quantum level, so that the cosmic field can communicate with the human brain. The third proposal assumes that the communication with the cosmic field can translate into moral ideas and actions. Even though the three proposals underlying the thought experiment are highly speculative, they lead to definite implications that make sense in their own right and can be applied in a useful way. From the order of reality some simple rules of conduct follow that are identical with traditional moral rules but have the character of rules of well‐ness, leading to new aspects of Aristotle's concept of eudaimonia and Kant's concept of the highest good. In analogy with the structure of physical reality, where all empirical phenomena are actualizations of nonempirical forms, it is suggested that the structure of morality, too, is that of a tacit, nonempirical form that actualizes in explicit principles and moral acts through our consciousness. The tacit form is thought to exist in the realm of cosmic potentiality, together with all the other forms that the empirical world actualizes. It can appear spontaneously in our consciousness when needed, offering its guidance to our judgment and free will. Because it does not appear in the form of commandments accompanied by threats, the actions of the tacit moral form define a higher level of morality, similar to that offered by some aspects of the Christian teaching, where one acts not out of fear but on the desire to do things right.