Improvisation: The Astonishing Bridge to Our Inner Music

Musical improvisation is the expressive capacity of a performer fostered by access to their own “productive” (creative) or “reproductive” (mnestic) tonal imagery: a field of consciousness that includes experiences, images that are internal, combined, distorted, associated, or in competition between themselves. In the highly original form of life that is jazz, narrating means directing time: a time of epiphanies and introversions, of intuitions and revelations, of syncopated rhythms and aesthetic insights, which appear and disappear on the edges of interference between consciousness and the unconscious. The performing urgency of gestures, voices, and sounds, although arranged in the same scene, highlights the difference in individual time. In this intense activity of opposition and resolution the experience becomes an unstable territory that rests on the capacity of the body to remember, decide, anticipate, and invent. The ego reveals itself to be an emerging representation of our nerve structures and, even if conscious organization continues to be attributed to it, its role is not at all crucial. Unity, if anything, means coordination. The conscious ego is the expression of the body. In its ultimate form its unity is a biological problem.     

Extended family constellations workshop efficacy on intuition measure and experience

This study explored the efficacy of an intuition-oriented family constellations process workshop in influencing intuition and consciousness of extended family constellations. Participants were eight white South Africans (male = 1, female = 7; age range = 36 to 62 years). They took a pre-test and post-test measure on their intuition gains from the family constellations process in addition to responding to semi-structured questions on their perceptions and experiences of intuition and ancestral connections. Results suggest the participants experienced gains in intuition and experienced some, variable, form of ancestral connection. Intuition was described as a holistic, inspirational, bodily experience, flowing from an unknown or indeterminate source. Additionally, ancestral connection was experienced bodily and as a felt sense of energy. Results suggest the participants to have experienced gains in intuition and some level of ancestral connection.     

Spelling HUMBLE with U and ME: The role of perceived humility in intimate partner relationships

Humility predicts relationship satisfaction, partially mediated by commitment, in college students. The present study tested this mediation in a non-college sample of participants who have been in exclusive relationships for at least three months (N = 349). We supported a partial mediation model in predicting relationship satisfaction (Hypothesis 1). After controlling for commitment, accurate view of self was the most important factor in predicting relational satisfaction (Hypothesis 2). A simultaneous meditational analysis revealed that perceived humility predicted relationship satisfaction, mediated by gratitude in relationships (Hypothesis 3). A multiple regression analysis revealed that after controlling for personal virtues, perceiving humility in one’s partner predicted additional variance in relational satisfaction (Hypothesis 4). Our study provided support for a mediational model, but do not allow causal inferences because of cross-sectional design. Thus, we recommend that future studies include longitudinal studies to investigate the meditational models we observed.     

Taking care of business? Grateful processing of unpleasant memories

In this study we investigated the impact of grateful processing on bringing closure to unpleasant emotional memories. After recalling an open memory, participants were randomly assigned to one of three writing conditions. For three sessions, participants wrote about neutral topics, the unpleasant event itself, or positive consequences from the event from their open memory that they felt they could now be grateful for. Results showed a significant effect of writing condition, and the pattern of means were as predicted: those in the grateful condition showed more memory closure, less unpleasant emotional impact, and less intrusiveness of the open memory than the other writing conditions. Grateful reappraisal of unpleasant memories may help individuals emotionally process these events, thus bringing emotional closure to these incidents. This might be one reason that grateful people tend to be happy people.     

Artificial consciousness, artificial emotions, and autonomous robots

Nowadays for robots, the notion of behavior is reduced to a simple factual concept at the level of the movements. On another hand, consciousness is a very cultural concept, founding the main property of human beings, according to themselves. We propose to develop a computable transposition of the consciousness concepts into artificial brains, able to express emotions and consciousness facts. The production of such artificial brains allows the intentional and really adaptive behavior for the autonomous robots. Such a system managing the robot’s behavior will be made of two parts: the first one computes and generates, in a constructivist manner, a representation for the robot moving in its environment, and using symbols and concepts. The other part achieves the representation of the previous one using morphologies in a dynamic geometrical way. The robot’s body will be seen for itself as the morphologic apprehension of its material substrata. The model goes strictly by the notion of massive multi-agent’s organizations with a morphologic control.     

The universe of our concerns: the human as person in the praxis of analysis

Since its inception, psychoanalysts and analytical psychologists have used the reductionistic methods of science to explain both human development and analytic practice. The most recent iteration of this tendency uses attachment as the explanatory principle. This disposition has created theories that understand the human solely as an organism. While this is a satisfactory way to view human development, it is not appropriate for the practice of analysis. In this context, the human must be viewed as a person that is explicable in his/her own terms. Interpretation based on reductionism eliminates personhood. Humans appear as persons in 'the feeling of what happens' or of 'being there', and, on the basis of this experience, develop stories in which their personhood evolves. The psychoanalytic, philosophical and neuro-scientific basis for this view of the human as person is discussed, and its relevance for analytic practice is considered.     

This new science of ours: a more or less systematic history of consciousness and transcendence. Part I

This paper is a search for the origins and nature of human consciousness. This portion, the first part of two, takes up a signal work of Jung and one of Freud, both published in 1911 and both deriving thinking as the first embodiment of higher mental functions. Thinking and consciousness (and subsequently spirit) are elaborated in terms of the nature and vicissitudes of libido. Jung's less well understood theory regarding a quantitative libido is particularly addressed as are his non-Cartesian ways of reasoning. Also addressed is Jung's turning away in the final analysis from a frankly metaphysical and transcendent position as compared to the pre-Socratic philosophers with whom focused thinking began in the western world. Differentiation is made between mechanistic and energetic field dynamics in how reality is viewed.     

Dennett’s Rhetorical Strategies in <Emphasis Type="Italic">Consciousness Explained</Emphasis>

Dennett’s Consciousness Explained (1991) is an inspiring but also a highly frustrating book. The line of the argument seems to be clear, but then at second sight it fades away. It turns out that Dennett uses six of the seven strategies which I discuss in my “The Seven Strategies of the Sophisticated Pseudo-Scientist: A Look into Freud’s Rhetorical Tool Box” (J. Gen. Phil. Sci., 2001) Discussing important examples of these strategies I show why Consciousness Explained is such a frustrating book. As the examples used do not reflect minor problems but go to the heart of the matter and concern the book’s main areas of contention, it turns out that, in spite of the valuable and insightful details, Dennett’s materialistic view of consciousness is supported mainly by rhetorical sleights of hand.     

Mindfulness,learning and the brain

I have tried to sketch an approach to the complex phenomena that go by the name of ‘mindfulness’ that both does justice to this complexity and depth, and also offers a way of thinking about mindfulness in evolutionary, ecosocial and neural terms: terms that enable us to ask questions like: where did mindfulness come from? What kind of consciousness is it? What was it for, before it was co-opted by spiritual and therapeutic kinds of discourse and practice? And how do brains do it? In essence, I am suggesting that human brains seem to have developed, for good evolutionary reasons, a degree of facility with imaginative empathy and as-if identification; and that mindfulness capitalises on this to create what is probably a uniquely human form of learning—or rather unlearning.     

内省的心理学新探─—自我观察与心理调适

本文对内省作为一种心理学的基本方法作了历史回顾。作者还把内省看作人的某种个性倾向或心理特征尝试进行实证研究。调查结果表明,内省在被试看来,是自我概念形成与发展所必不可少的。结果还使作者确信,对内省联系个体心理与行为的调适作实证研究,不仅可行,而且有益。