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221.
F. Gordon Greene 《Journal of Near-Death Studies》2003,21(4):223-240
In this paper, I elaborate the hyperspatial implications of the fractal-scaling scheme that I introduced previously. Four case examples where out-of-body experiencers reported heightened and amplified visual capacities are correlated with this explanatory model. Three of these cases are identified as including an additional hyperspace signifier, the reported capacity to see through solid and opaque physical obstructions. One of these cases included yet another hyperspace signifier, the reported capacity to pass through such obstructions. Additional evidence supportive of this thesis is drawn from the literature on ecstatic experience, including out-of-body, near-death, and other varieties of mystical or visionary experience, and from that on psychedelic experience. Yet other hyperspace signifiers reported by ecstatic voyagers are also considered, including sensations of seeing outward spherically in 360 degrees and of seeing on all sides of three-dimensional solids simultaneously. 相似文献
222.
Mark L. Howe 《Current directions in psychological science》2003,12(2):62-65
How far back can we, as adults, remember details of our life experiences? Current popular and scientific beliefs are contradictory, with the latter stipulating that personal memories do not begin until the late preschool years (age 4–5 years) and the former claiming that we not only remember being born, but can also remember in utero experiences. In this review, these beliefs are examined in a scientific context and evaluated in terms of empirical data about the development of early memory. The theory proposed here is that memories for personal experiences are not possible until the advent of the cognitive self, around the age of 18 to 24 months. This age is much earlier than that proposed as the age of the earliest memories in other scientific accounts and much later than that proposed in popular beliefs about early memory. New data from a cross-sectional and longitudinal study of early memory development and the emergence of the self clearly show the origins of personal memory coincide with the emergence of the early self. 相似文献
223.
224.
FREDRIK FALKENSTRÖM 《The International journal of psycho-analysis》2003,84(6):1551-1568
The author attempts to integrate the concepts of self used in psychoanalytic theory with the understanding of the nature of self as explained within the Buddhist meditative tradition. He divides different concepts of self in psychoanalytic theory into three major levels of consciousness and abstraction: self as experience, representational self and self as system. The representational level is defined as consisting of unconscious organizing structures of interaction: the system level is a hierarchically higher organization of representations, while the experiential level consists of the moment-to-moment flow of consciousness. He argues that for the sake of theoretical clarity these levels should be differentiated in discussions of self. He then describes the Buddhist psychology of self and tries to show how this perspective can enrich psychoanalytic understanding of the experiential self and of narcissism, which in Buddhist language would be described as clinging to (seeking or avoiding) images of self that arise in the mind. Last, he describes a model of therapeutic development using different levels of self and the interrelationship between them, showing how psychoanalytic psychotherapy and Buddhist insight meditation emphasize different levels of self using complementary rather than mutually exclusive methods. 相似文献
225.
Daniel James Malotky 《The Journal of religious ethics》2003,31(1):121-123
This paper is an examination of Reinhold Niebuhr's embrace of the paradoxical in relation to his conception of the self. While it explores the theoretical and practical difficulties entailed in Niebuhr's account, it also seeks to defend his position, suggesting that in the light of Niebuhr's negative apologetic, the paradoxical self represents the only intelligible means of self–understanding available. Though Niebuhr never develops this epistemological ground, it may provide a way of avoiding the moral consequentialism to which Niebuhr appears to be resigned. The resulting framework points toward moral pragmatism, retaining its orientation and relevance in the midst of deliberations concerning means and ends. 相似文献
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227.
Dreams are usually centered around a dream self capable of tasks generally impossible in waking, e.g. flying or walking through walls. Moreover, the bodily dream self appears relatively stable and insensitive to changes of the embodied wake self, raising the question of whether and to what extent the dream self is embodied. To further explore its determinants, we tested whether the dream self would be affected by either pre-sleep focused attention to a body part or by its experimental alteration during the day. Choosing a repeated-measures design, we analyzed how often key words reflecting the experimental manipulations appeared in the dream reports. Results suggest that the dream self is not affected by these manipulations, strengthening the hypothesis that, in the majority of dreams, the dream self is only weakly embodied, utilizing a standard template of embodiment akin to a prototype of self operating independently from the physical waking self. 相似文献
228.
Research on subjective authenticity identifies several psychological antecedents that seem naturally tied to subjectively authentic experiences. Four studies (N = 525) tested the hypothesis that promotion focus (compared to prevention focus) represents another shared antecedent of subjective authenticity. Studies 1 and 2 examined correlations between regulatory focus and subjective authenticity in the context of goal-pursuit and interpersonal interactions. Studies 3 and 4 were within-subjects experiments designed to manipulate regulatory focus and examine the effects of promotion and prevention focus on subjective authenticity. Across all studies, we found that promotion focus (relative to prevention focus) was a robust predictor of subjective authenticity. Implications and future directions are discussed. 相似文献
229.
Lisa R. Jackson 《Journal of Adult Development》1998,5(3):171-182
Using Black feminist thought and the sociocultural model of the self, this paper explores the relationship between race and gender in the self-definitions of African American women attending predominately white colleges and universities. The African American women who participated in the study, suggest that knowledge generated about the self pushes us beyond the categorical thinking that limits our ability to understand the complexity of the self. Data from 13 interviews conducted at two predominately white schools is presented and analyzed. Using this data, I present a way of thinking about the identity of African American women that demonstrates the complexity of defining self within the narrow confines of race and gender. 相似文献
230.