Self‐absorption paradox is not a paradox: Illuminating the dark side of self‐reflection

Although considered an important component of a healthy personality, self‐reflection has not so far been shown to have any specific benefits for mental health. This research addresses this issue by taking into consideration two important suppressor variables, self‐rumination and the need for absolute truth. The latter is an innovative variable, defined and presented in this research. The first two studies aimed to validate a new measure that acts as an operational definition of the need for absolute truth. The first study was conducted with two group of participants; the first group consisted of 129 females and 67 males, mean age = 20 years, and the second 182 females and 104 males, mean age = 27. In the second study, participants were 22 females and 18 males, mean age = 20.5. In the final study, conducted with 296 female, 163 male participants (mean age = 37), suppressor effects were tested using structural equation modeling. The results showed that by taking account of these two suppressor variables, particularly the need for absolute truth, the expected relationship between self‐reflection and mental health was revealed. The need for absolute truth was shown to be crucial for understanding the effects of self‐reflection on mental health, therefore it should be considered in all processes of psychotherapy.     

On The Infinitely Hard Problem Of Consciousness

I show that the recursive structure of Leibniz's Law requires agents to perform infinitely many operations to psychologically identify the referents of phenomenal and physical concepts, even though the referents of ordinary concepts (e.g. Hesperus and Phosphorus) can be identified in a finite number of steps. The resulting problem resembles the hard problem of consciousness in the fact that it appears (and indeed is) unsolvable by anyone for whom it arises, and in the fact that it invites dualist and eliminativist responses. Moreover, if this is the hard problem then we can predict that regardless of the strength of the argument for physicalism, and regardless of physicalism's truth, an ineliminable dissatisfaction is bound to accompany any physicalist theory of consciousness. Accordingly, I suggest that this is the hard problem of consciousness, and therefore that the hard problem arises from a recursively degenerate application of Leibniz's Law.     

Social intuition as a form of implicit learning: Sequences of body movements are learned less explicitly than letter sequences

In the current paper, we first evaluate the suitability of traditional serial reaction time (SRT) and artificial grammar learning (AGL) experiments for measuring implicit learning of social signals. We then report the results of a novel sequence learning task which combines aspects of the SRT and AGL paradigms to meet our suggested criteria for how implicit learning experiments can be adapted to increase their relevance to situations of social intuition. The sequences followed standard finite-state grammars. Sequence learning and consciousness of acquired knowledge were compared between 2 groups of 24 participants viewing either sequences of individually presented letters or sequences of body-posture pictures, which were described as series of yoga movements. Participants in both conditions showed above-chance classification accuracy, indicating that sequence learning had occurred in both stimulus conditions. This shows that sequence learning can still be found when learning procedures reflect the characteristics of social intuition. Rule awareness was measured using trial-by-trial evaluation of decision strategy (Dienes & Scott, 2005; Scott & Dienes, 2008). For letters, sequence classification was best on trials where participants reported responding on the basis of explicit rules or memory, indicating some explicit learning in this condition. For body-posture, classification was not above chance on these types of trial, but instead showed a trend to be best on those trials where participants reported that their responses were based on intuition, familiarity, or random choice, suggesting that learning was more implicit. Results therefore indicate that the use of traditional stimuli in research on sequence learning might underestimate the extent to which learning is implicit in domains such as social learning, contributing to ongoing debate about levels of conscious awareness in implicit learning.     

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.     

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。     

The effect of dohsa-hou on body consciousness in disabled sportsmen

In this study, body is considered to be the actual state of a person's existence and is not divided from the mind as the human organism. Body affects the self through body movement, and in this study the author considers that the clients' consciousness and feeling about their bodies has an effect upon their postural appearance and body movement. By applying dohsa training – a Japanese psycho-rehabilitation method – to disabled sportsmen with problems regarding standing balance, standing firm on the ground (fumishime in Japanese), unbalanced walking, and poor coordination of hands and legs during walking and running, their change of body consciousness, change of body posture and movement, and possible change of sports performance are investigated. As a result of training, the public aspect of their body consciousness changed the most by experiencing a new mode of motor action which was different from the one they experienced before the training; they gained a better balance of their body while walking and running, and they improved their sports record time. The results indicated that this training is a useful method for helping disabled sportsmen to improve their body consciousness, to gain control over both their own bodies and minds, and that it may be useful in devising training programs for them.     

The Spiritual Task of Religion in Culture: An Evolutionary Perspective

It is quite impossible to consider human nature within an evolutionary perspective if we leapfrog over culture and establish some direct relation between cosmic and human evolution without taking culture into consideration. Culture holds a significant place within the structures of nature, as the "epic" of evolution portrays nature—cosmic, physical, and biological. Religion emerges within culture, and it plays a role in organizing the human consciousness and in generating the stories, rituals, and morality that constitute the organization of consciousness. Since organization of consciousness determines how culture is conducted, and since we face a global crisis today because of the ways we are conducting our culture, religion's role is critical for the future of culture. Wherever it is attempted, whether in terms of traditional or posttraditional modes, the fashioning of adequate worldviews, rituals, and morality is an essentially religious activity. For both traditional and posttraditional modes, the task is to weave structures of meaning with the sciences of evolution so as to effect the most suitable organization of consciousness.