The Consciousness (R)Evolution Paradigm

Consciousness represents the core of the new paradigm, the unitary, systemic vision, and comprehension that emerges in every field of science, culture, and spirituality. For centuries, consciousness has been divided from matter, the soul from the physical body. Now, in this historical beginning of globalization, we need a new holistic model, a global paradigm based on consciousness that can explain the unitary evolutionary process, the psychosomatic unity of human being, the neurophysiological roots of harmony between peoples and the way to personal and collective evolution of consciousness in order to realize a more conscious, peaceful, and sustainable planetary future. Consciousness is the key of human evolution.     

The Emergence of Creativity

Creativity is one of the central dimensions of human achievement and social development and has always fascinated scientists and non-scientists alike. But what is the essential nature of creativity? And what is the role of consciousness in the emergence of creativity? If it is true that it has been explored in many aspects in the cognitive and neurobiological field, it is also true that the lore chest—from which the conscious mind through unconscious mechanisms extracts the rough material that is then brought to the surface—has been less investigated. The purpose of this article is to give an account of how the multiplicity of levels of awareness is made possible by a spontaneous order that has nothing to do with a monolithic view of creativity.     

Attention and seeing objects: The identity-crowding debate

Can unattended objects by seen? Ned Block has claimed they can on the basis of “identity-crowding.” This paper summarizes the ensuing debate with particular emphasis on the role of unconscious perception. Although unconscious perception plays an important role, it cannot support conscious object-seeing in identity-crowding. Nevertheless, unconscious perception assists in making successful judgments about unseen objects. Further, compelling conceptual evidence against seeing unattended objects places the burden of proof on Block. I argue that countability is necessary for seeing objects and sufficient for attention to them; thus, no unattended objects are seen.     

Against Perceptual Conceptualism

This paper is concerned with the question of whether mature human experience is thoroughly conceptual, or whether it involves non-conceptual elements or layers. It has two central goals. The first goal is methodological. It aims to establish that that question is, to a large extent, an empirical question. The question cannot be answered by appealing to purely a priori and transcendental considerations. The second goal is to argue, inter alia by relying on empirical findings, that the view known as ‘state-conceptualism’ is false. We will argue that our experiences do involve non-conceptual elements. That is, a subject may enjoy an experience with a particular phenomenal aspect, without possessing the concept needed for the specification of the content of that aspect, and moreover, without being able to acquire that concept upon having that experience.     

Reasoning about conscious experience with axiomatic and graphical mathematics

We cast aspects of consciousness in axiomatic mathematical terms, using the graphical calculus of general process theories (a.k.a symmetric monoidal categories and Frobenius algebras therein). This calculus exploits the ontological neutrality of process theories. A toy example using the axiomatic calculus is given to show the power of this approach, recovering other aspects of conscious experience, such as external and internal subjective distinction, privacy or unreadability of personal subjective experience, and phenomenal unity, one of the main issues for scientific studies of consciousness. In fact, these features naturally arise from the compositional nature of axiomatic calculus.     

Sitting through the emptiness

This article explores clinical encounters with experiences of the ‘empty ego’ which arise from early relational trauma. The ego’s emptiness is held in repetitious complexes and arises out of affectively charged experiences between self and other which remain split-off from awareness. This kind of consciousness is viewed as dualistic, separating non-dual subjectivity from its dualistic objects of consciousness. In contrast, what I am calling healing void states of non-dualistic consciousness, when admitted to awareness, allow the individual to dis-identify from the traumatizing representations of self and other through an experience of non-duality. In contrast to an objectified, dualistic emptiness of the ego, healing void states come about in moments of non-dual, unified consciousness. These states occur in the ego-Self relationship by linking the ego’s dualistic awareness in chronic subject/object splits to ones of non-dual pure consciousness. The healing void state is always incipiently present and potentially able to bridge the ego-Self connection in bogged-down treatment. The paper explores potential integrations with non-dual models of consciousness such as Vedantic and Kashmir Shaivism, among other mystical traditions. A combined Vedantic-Jungian understanding can provide a transcendent bridge that integrates Eastern concepts of non-duality in treating emptiness.     

Traumatic Incidents and Experiences of Racism and Sexism: Examining Associations with Components of Critical Consciousness for System‐Involved Girls of Color

Scholarship identifies critical consciousness as a key developmental asset in promoting the well‐being of adolescents experiencing multiple socio‐structural axes of oppression. Girls of color at acute risk for legal system involvement or re‐involvement are absent from this literature. They are a critical population in which to examine this construct given their experiences of oppression and the myriad benefits of critical consciousness. The current study addresses this gap by examining traumatic incidents and experiences of racism and sexism as correlates of critical reflection and action among a sample of girls (N = 220; Mean age = 14.5 years; SD = 1.3 years). Using path analysis and multigroup modeling, we examine direct associations between these three manifestations of structural oppression and critical consciousness and explore the interplay of traumatic incidents, and racism and sexism in girls’ critical consciousness development. Findings suggest that experiences of sexism and racism, uniquely and positively predict critical action, but not critical reflection. Surprisingly, girls’ experiences of traumatic incidents do not predict reflection or action. Finally, multigroup analyses show no evidence that these associations vary by the interplay of traumatic incidents, racism, and sexism. Implications for community psychology values and juvenile legal system practice and policy are discussed.     

编码意识对注意促进效应的影响——基于R/K范式的研究

注意促进效应指学习阶段采用目标探测性质的二级任务,不仅不会降低同时呈现的背景信息的编码加工,反而会促进其记忆。为进一步探究对背景信息的编码意识是否会影响该效应,本研究设置了有意与无意两种编码条件,并引入“记得/知道”判断进一步将再认区分为回想和熟悉性。结果表明,无意编码下也会产生ABE,但不同的编码条件下,目标探测所促进的背景信息的编码加工存在差异。有意编码条件下,目标探测促进的更多是对背景信息的精细加工,而无意编码条件下,目标探测促进的更多是对背景信息的知觉加工。     

Multiple Factors and Multiple Mechanisms Determine the Quality of Conscious Experiences: A Reply to Anzulewicz and Wierzchoń

In this Letter to the Editor, we seize the opportunity to respond to the recent comments by Anzulewicz and Wierzchoń, and further clarify and extend the scope of our original paper. We re‐emphasize that conscious experiences come in degrees, and that there are several factors that determine this degree. Endorsing the suggestions of Anzulewicz and Wierzchoń, we discuss that besides low‐level attentional mechanisms, high‐level attentional and non‐attentional mechanisms might also modulate the quality of conscious experiences.