Inference and the taking condition

It has recently been argued that inference essentially involves the thinker taking his premises to support his conclusion and drawing his conclusion because of this fact. However, this Taking Condition has also been criticized: If taking is interpreted as believing, it seems to lead to a vicious regress and to overintellectualize the act of inferring. In this paper, I examine and reject various attempts to salvage the Taking Condition, either by interpreting inferring as a kind of rule‐following, or by finding an innocuous role for the taking‐belief. Finally, I propose an alternative account of taking, according to which it is not a separate belief, but rather an aspect of the attitude of believing: Believing that p implies not only taking p to be true and taking oneself to believe that p, but also taking one's reasons q to support p, when the belief in question is held on account of an inference.     

A Brief Argument For Consciousness Without Access

This paper proposes a new argument in favour of the claim that phenomenal consciousness overflows – that is, has a far higher capacity than – cognitive access. It shows that opponents of overflow implicate a necessary role for visual imagery in the change detection paradigm. However, empirical evidence suggests that there is no correlation between visual imagery abilities and performance in this paradigm. Since the use of imagery is not implicated in the performance strategy of subjects, we find a new argument for consciousness without access.     

Enhancing Critical Consciousness Through a Cross‐Cultural Immersion Experience in South Africa

Using phenomenological approaches, the author explored the meanings and essences of a cross‐cultural immersion experience in South Africa among counseling master's‐level students. Five core themes—the meaning of being American, sociopolitical awareness, engagement with South Africans and their communities, appreciation of life, and commitment to change—characterized the development of critical consciousness (Freire, 1973 , 2000 ). Findings support positive influences of cross‐cultural immersion as an experiential pedagogical method for multicultural development. Usando enfoques fenomenológicos, se exploraron los significados y esencias de una experiencia de inmersión transcultural en Sudáfrica entre estudiantes de nivel máster en consejería. Cinco temas centrales (el significado de ser estadounidense, la conciencia sociopolítica, la interacción con individuos sudafricanos y sus comunidades, la valoración de la vida y el compromiso con el cambio) caracterizaron el desarrollo de la conciencia crítica (Freire, 1973 , 2000 ). Los hallazgos confirman influencias positivas de la inmersión transcultural como un método pedagógico basado en la experiencia para el desarrollo multicultural.     

Balancing awareness: Vestibular signals modulate visual consciousness in the absence of awareness

The processing of visual and vestibular information is crucial for perceiving self-motion. Visual cues, such as optic flow, have been shown to induce and alter vestibular percepts, yet the role of vestibular information in shaping visual awareness remains unclear. Here we investigated if vestibular signals influence the access to awareness of invisible visual signals. Using natural vestibular stimulation (passive yaw rotations) on a vestibular self-motion platform, and optic flow masked through continuous flash suppression (CFS) we tested if congruent visual–vestibular information would break interocular suppression more rapidly than incongruent information. We found that when the unseen optic flow was congruent with the vestibular signals perceptual suppression as quantified with the CFS paradigm was broken more rapidly than when it was incongruent. We argue that vestibular signals impact the formation of visual awareness through enhanced access to awareness for congruent multisensory stimulation.     

Children’s prayers from a Hospital Chapel

Children’s prayers, from prayer books left in the Chapel of a Children’s Hospital between 1998 and 2002, were studied for what the children’s God-talk would reveal about their perceptions of God. Of the 3893 prayers written during this period, 346 were confidently identified as being authored by children. The sample of 346 prayers, which gave rise to 558 expressions of prayer, was explored through a content analysis, used quantitatively to summarise and describe the data, and a thematic analysis, informed by methods from Grounded Theory. The psychological and spiritual significance of the prayers is drawn out, demonstrating the richness and relationality of children’s spirituality. The predominance of prayers written by female writers, suggests that the extent to which relationality is present is related to gender. Questions concerning possible gender-related differences in girls’ and boys’ spirituality are raised and implications for practice are considered.     

Burger or yogurt? Indulgent consumption in impression management contexts

We conducted three studies to investigate indulgent choice in settings with and without impression management by public–private manipulation with evaluation. Study 1 showed that the participants were less indulgent under public scrutiny due to the employment of impression management. Study 2 focused on the impression management context to test the moderate effect of self‐consciousness in two impression managed contexts. Study 3 focused on context without impression management to test the moderate effects of self‐awareness on choices. We found that depending on differences in primed personality, individuals tended to make choices other than those they favoured privately when anticipating that others might form impressions of them based on the decisions made. The findings of all three studies support our basic prediction that people are less indulgent under impression management and suggest that people tend to manage their impression by eating healthier (less indulgently) in public.     

Comparative analysis of integrative self-knowledge, mindfulness, and private self-consciousness in predicting responses to stress in Iran

Previous research has established that awareness of self-experience is a stress resistance resource. The present study conducted an analysis of measures that record different aspects of self-awareness (private self-consciousness, mindfulness, and integrative self-knowledge) to explain this stress-resistance effect in a sample of Iranian university students (N = 186). These students responded to Mindfulness Attention Awareness, Private Self-Consciousness, Integrative Self-Knowledge, and Perceived Stress Scales just before the stress of a 20-day final examination period, and they then responded to Symptom Checklist and Vitality measures at four-day intervals during the final examinations. Prior to final examinations, the three self-awareness variables correlated positively with each other and negatively with perceived stress. Regression analyses of the data obtained during final examinations identified mindfulness to be a better operationalization of this stress-resistance resource than private self-consciousness. Specifically, mindfulness but not private self-consciousness was a positive predictor of vitality and a negative predictor of symptoms. Hierarchical regression analyses also demonstrated that mindfulness and integrative self-knowledge both explained resistance to physical symptoms, while integrative self-knowledge functioned as a protective factor toward one's vitality. These data confirm the positive impact that self-awareness has during stress and highlight the importance of considering both mindfulness and integrative self-knowledge in understanding stress-resistance processes.     

Connectionism and Self: James,Mead, and the Stream of Enculturated Consciousness

William James conceptualized I, the self as subject as a stream of consciousness. When this conception is augmented with George Herbert Mead's view of self as a radically socialized and enculturated process, a result is the James-Mead model of dynamic self as a stream of enculturated consciousness. In this paper, we argue that connectionism is best suited to theorize this challenging notion. Based on the view that a connectionist model should describe psychological processes that carry out psychological functions grounded in a biological living system, we propose the I-SELF (Imitative and Sequence Learning Functional) model, which is designed to capture the temporal dynamics of a stream of consciousness whose content can be acquired via symbolically mediated social interaction with others in society. We identify four implications of the James-Mead model of dynamic self (embodiment, narrative and self, individual and collective self, and culture and self), and report computer simulations to show the utility of I-SELF in conceptualizing the dynamic self-processes in the contemporary social psychological literature. Theoretical and metatheoretical implications of the connectionist approach to self are discussed.     

Luther's Radical Conception of Faith: God,Christ, and Personhood in a Post‐Metaphysical Age

Luther's exposition of Paul's letter to the Galatians offers a premier window into a deconstruction of the tandem God, ego and symbolic order of the law by proposing a radical “technology of the self,” a new understanding of what it means to be a person in light of God's own becoming in the flesh—a new subjective perspective. This places the event of belief as a displacement of a socially and ecclesiastically constructed ego‐consciousness and the emergence of a new (social) center of subjectivity—Christ consciousness, that is, faith. For Luther the “person” emerges as a radical break with the self‐referentiality of the ego and through the perspectival assimilation of God's own subjective experience in the flesh.