Search results for 'Human Consciousness' (try it on Scholar)

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  1. Human Consciousness & O. W. Markley (1976). 1. The Importance of Guiding Images. In Erich Jantsch (ed.), Evolution and Consciousness: Human Systems in Transition. Reading Ma: Addison-Wesley 214.
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  2.  57
    Alfred Gierer (2008). Brain, Mind and Limitations of a Scientific Theory of Human Consciousness. Bioessays 30 (5):499-505.
    In biological terms, human consciousness appears as a feature associated with the func- tioning of the human brain. The corresponding activities of the neural network occur strictly in accord with physical laws; however, this fact does not necessarily imply that there can be a comprehensive scientific theory of conscious- ness, despite all the progress in neurobiology, neuropsychology and neurocomputation. Pre- dictions of the extent to which such a theory may become possible vary widely in the scien- tific (...)
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  3. M. L. Lonky (2003). Human Consciousness: A Systems Approach to the Mind/Brain Interaction. Journal of Mind and Behavior 24 (1):91-118.
    The Journal of Mind and Behavior, Winter 2003, Volume 24, Number 1, Pages 91–118, ISSN 0271–0137 This paper focuses on a logical systems flow-down of a set of consciousness requirements, which together with biological quantification of human brain anatomy sets limits on the neurological network in the cerebrum in order to produce the mind. It employs data to validate inferences, or when data do not exist, proposes methods for acquiring valid evidence. Many of these systems requirements will be (...)
     
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  4. Alfred Gierer, (2015) Scientific Rationality, Human Consciousness, and Pro-Religious Ideas.
    The essay discusses immanent versus transcendent concepts in the context of the art of living, as well as the understanding of human consciousness in the context of religion. Science provides us with a far reaching understanding of natural processes, including biological evolution, but also with deep insights into its own intrinsic limitations. This is consistent with more than one interpretation on the “metatheoretical“, that is on the philosophical and cultural level, including liberal, enlightened forms of religion as well (...)
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  5.  58
    Alastair Hannay (1990). Human Consciousness. Routledge.
    CHAPTER I The Problem I have been accused of denying consciousness, but I am not conscious of having done so. Consciousness is to me a mystery, ..
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  6.  3
    P. K. Johnston (1997). Battle Within: Shakespeare's Brain and the Nature of Human Consciousness. Journal of Consciousness Studies 4 (4):365-73.
    Many avenues lead to human consciousness: introspection, phenomenology, cognitive science, philosophy, neurobiology. To these can be added aesthetics; both the production of artful objects and the appreciation of artful objects are characteristic of human minds. By looking at artful objects we can hypothesize why the human mind both produces them and responds to them, and derive from such hypotheses ideas about the nature of human consciousness, including its power to make present in the mind (...)
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  7. C. Daly King (1963/1964). The States Of Human Consciousness. New Hyde Park NY: University Books.
     
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  8. Joseph F. Rychlak (1997). In Defense of Human Consciousness. American Psychological Association.
  9.  28
    Jan Holmgren (2014). Natural Evolution and Human Consciousness. Mens Sana Monographs 12 (1):127-138.
    A visual conscious experience is my empirical basis. All that we know comes to us through conscious experiences. Thanks to natural evolution, we have nearly direct perception, and can largely trust the information we attain. There is full integration,with no gaps, of organisms in the continuous world. Human conscious experiences, on the other hand, are discrete. Consciousness has certain limits for its resolution. This is illustrated by the so-called light-cone, with consequences for foundations in physics. Traditional universals are (...)
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  10.  9
    Singh Sa Singh Ar (2011). Brain-Mind Dyad, Human Experience, the Consciousness Tetrad and Lattice of Mental Operations: And Further, The Need to Integrate Knowledge From Diverse Disciplines. Mens Sana Monographs 9 (1):6.
    Brain, Mind and Consciousness are the research concerns of psychiatrists, psychologists, neurologists, cognitive neuroscientists and philosophers. All of them are working in different and important ways to understand the workings of the brain, the mysteries of the mind and to grasp that elusive concept called consciousness. Although they are all justified in forwarding their respective researches, it is also necessary to integrate these diverse appearing understandings and try and get a comprehensive perspective that is, hopefully, more than the (...)
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  11.  22
    William Leon McBride (ed.) (1997). Existentialist Ontology and Human Consciousness. Garland Pub..
    Existentialist Ontology and Human Consciousness The majority of the distinguished scholarly articles in this volume focus on Sartre's early philosophical work, which dealt first with imagination and the emotions, then with the critique of Husserl's notion of a transcendental ego, and finally with systematic ontology presented in his best-known book, Being and Nothingness. In addition, since his preoccupation with ontological questions and especially with the meanings of ego, self, and consciousness endured throughout his career, other essays discuss (...)
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  12.  96
    Dan Lloyd (2002). Functional MRI and the Study of Human Consciousness. Journal of Cognitive Neuroscience 14 (6):818-831.
    & Functional brain imaging offers new opportunities for the begin with single-subject (preprocessed) scan series, and study of that most pervasive of cognitive conditions, human consider the patterns of all voxels as potential multivariate consciousness. Since consciousness is attendant to so much encodings of phenomenal information. Twenty-seven subjects of human cognitive life, its study requires secondary analysis from the four studies were analyzed with multivariate of multiple experimental datasets. Here, four preprocessed methods, revealing analogues of phenomenal (...)
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  13.  5
    Harry Hunt (2009). A Cognitive-Developmental Theory of Human Consciousness: Incommensurable Cognitive Domains of Purpose and Cause as a Conjoined Ontology of Inherent Human Unbalance. Journal of Consciousness Studies 16 (9):27-54.
    Kant's account of the experience of the sublime in nature and the incommensurability of its bases in the two European traditions of philosophy that feed into modern cognitive psychology, the holism of Leibniz and the analytic reductionism of Locke, are used to develop a new theory of human nature in terms of developmental interactions between initially separate cognitive domains. More recent illustrations of this separation/interaction are found in debates over 'emergence' in modern science and theories of (...)
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  14.  7
    Terence A. McGoldrick (2012). The Spirituality of Human Consciousness: A Catholic Evaluation of Some Current Neuro-Scientific Interpretations. Science and Engineering Ethics 18 (3):483-501.
    Catholic theology’s traditional understanding of the spiritual nature of the human person begins with the idea of a rational soul and human mind that is made manifest in free will—the spiritual experience of the act of consciousness and cause of all human arts. The rationale for this religion-based idea of personhood is key to understanding ethical dilemmas posed by modern research that applies a more empirical methodology in its interpretations about the cause of human (...). Applications of these beliefs about the body/soul composite to the theory of evolution and to discoveries in neuroscience, paleoanthropology, as well as to recent animal intelligence studies, can be interpreted from this religious and philosophical perspective, which argues for the human soul as the unifying cause of the person’s unique abilities. Free will and consciousness are at the nexus of the mutual influence of body and soul upon one another in the traditional Catholic view, that argues for a spiritual dimension to personality that is on a par with the physical metabolic processes at play. Therapies that affect consciousness are ethically problematic, because of their implications for free will and human dignity. Studies of resilience, as an example, argue for the greater, albeit limited, role of the soul’s conscious choices in healing as opposed to metabolic or physical changes to the brain alone. (shrink)
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  15. Serge Grigoriev (2012). Chauncey Wright: Theoretical Reason in a Naturalist Account of Human Consciousness. Journal of the History of Ideas 73 (4):559-582.
    Chauncey Wright was an early intellectual follower of Darwin, and a mentor to American pragmatists, C.S. Peirce and William James. Starting with the discussion of Wright’s interpretation of natural selection, the paper proceeds to outline the distinction he draws between theoretical (scientific) and practical consciousness and the way that this distinction plays out in his account of the development of human consciousness within the context of natural selection. Formulating the problem of reconfiguring the relationship between instrumental intelligence (...)
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  16.  13
    Vyacheslav Kudashov (2006). The Global Ecology of Human Consciousness. The Proceedings of the Twenty-First World Congress of Philosophy 9:15-20.
    Nowadays the real threat has appeared: "thinking man" will disappear from the planet, and his place will be taken by "information consuming man." The rapidly evolving spiritually dependent consumer will turn into a completely controlled human being. A value orientation that we did not create will entirely determine all our choices and dominate our attention. Both the values and the products of mass culture are being spread among consumers as extensively as possible by mechanisms of culture manufacture, in accord (...)
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  17.  24
    A. Jonker (1987). The Origin of the Human Mind: A Speculation on the Emergence of Language and Human Consciousness. Acta Biotheoretica 36 (3):129-77.
    The study of human evolution has attracted scientists of various disciplines, judging by the attendance of the conferences devoted to it, and by the publications concerned. In the course of years I became amazed about the seeming absence of a synthesis of the available information. This article presents an attempt to combine some results of the various publications.The study of human evolution has become particularly focussed on the emergence of language and human consciousness with respect to (...)
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  18.  8
    Mark D. Morelli (1995). The Polymorphism of Human Consciousness and the Prospects for a Lonerganian History of Philosophy. International Philosophical Quarterly 35 (4):379-402.
    Lonergan's account of human consciousness as polymorphic self-presence differs significantly from both the variety of contemporary reductionistic accounts and phenomenological treatments still influenced strongly by Cartesian suppositions and/or Kantian restrictions. It is argued that Lonergan's account grounds not only a critical meta-philosophy, but also provides a heuristic structure for a nuanced genetic account of philosophic differences. In this regard, Lonergan's account is claimed to be an adequate grounding for a thorough contemporary response to the Hegelian requirement that philosophers (...)
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  19.  1
    J. Germana (1980). Wittgenstein Zen: Application to the Scientific Distinction of Two Modes of Human Consciousness Based on Brain Hemispheric Differences. Behaviorism 8 (2):149-150.
    Discusses 2 modes of human consciousness that have been postulated by the modern scientific theory of brain hemispheric differences. Problems and solutions that exemplify the distinct functions assigned to the modes are outlined.
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  20.  76
    Merlin Donald (2001). A Mind So Rare: The Evolution of Human Consciousness. W.W. Norton.
  21.  60
    Nicholas Maxwell (2001). The Human World in the Physical Universe: Consciousness, Free Will and Evolution. Lanham: Rowman & Littlefield.
    This book tackles the problem of how we can understand our human world embedded in the physical universe in such a way that justice is done both to the richness..
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  22.  21
    Ralph D. Ellis (2013). Neuroscience as a Human Science: Integrating Phenomenology and Empiricism in the Study of Action and Consciousness. [REVIEW] Human Studies 36 (4):491-507.
    This paper considers where contemporary neuroscience leaves us in terms of how human consciousness fits into the material world, and whether consciousness is reducible to merely mechanical physical systems, or on the contrary whether consciousness is a self-organizing system that can in a sense use the brain for its own purposes. The paper discusses how phenomenology can be integrated with new findings about “neural plasticity” to yield new approaches to the mind–body problem and (...)
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  23.  74
    James A. Russell (2005). Emotion in Human Consciousness is Built on Core Affect. Journal of Consciousness Studies 12 (8-10):26-42.
    This article explores the idea that Core Affect provides the emotional quality to any conscious state. Core Affect is the neurophysiological state always accessible as simply feeling good or bad, energized or enervated, even if it is not always the focus of attention. Core Affect, alone or more typically combined with other psychological processes, is found in the experiences of feeling, mood and emotion, including the subjective experiences of fear, anger and other so-called basic emotions which are commonly thought (...)
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  24. Michael Pitman (2003). Consciousness Studies: Research Prospects in the ‘Cradle of Human Consciousness’. Alternation 10 (1):271-291.
    The paper introduces the field of consciousness studies to an audience outside of philosophy and the cognitive sciences, using the work of the late David Brooks as a starting point. Brooks' account of consciousness, and the cognitive and evolutionary significance of for-the-organism properties, are discussed. Brooks' account is evaluated in the light of the debate over conscious inessentialism; and alternative lines for developing Brooks' account are proposed, drawing on the work of Gerald Edelman.
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  25. L. Dewart (1989). Evolution and Consciousness: The Role of Speech in the Origin and Development of Human Nature. University of Toronto Press.
     
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  26. Richard McDonough (2000). Review of John Cornwall's Consciousness and Human Identity. [REVIEW] Metascience 9 (2):238-245.
     
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  27. Thomas Natsoulas (2006). On the Temporal Continuity of Human Consciousness: Is James's Firsthand Description, After All, "Inept"? Journal of Mind and Behavior 27 (2):121-148.
    Contrary to James's emphasis on the sensible continuity of each personal consciousness, our purported "stream," as it presents itself to us, is not accurately described as having a flowing temporal structure; thus Strawson has argued based on how he finds his own consciousness to be. Accordingly, qua object of inner awareness, our consciousness is best characterized as constituted successively by pulses of consciousness separated in time, one from the next, by a momentary state of complete (...)
     
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  28. Charles D. Laughlin (1990). Brain, Symbol & Experience: Toward a Neurophenomenology of Human Consciousness. New Science Library.
  29.  86
    Vilayanur S. Ramachandran (2004). A Brief Tour of Human Consciousness: From Impostor Poodles to Purple Numbers. Pearson Professional.
  30. Jeffrey W. Cooney & Michael S. Gazzaniga (2003). Neurological Disorders and the Structure of Human Consciousness. Trends in Cognitive Sciences 7 (4):161-165.
  31. Michael A. Arbib (2001). Co-Evolution of Human Consciousness and Language. Annals of the New York Academy of Sciences 929:195-220.
  32.  94
    Andrew Beards (1994). John Searle and Human Consciousness. Heythrop Journal 35 (3):281-295.
  33.  80
    Rodolfo Llinas (2008). Of Self and Self Awareness: The Basic Neuronal Circuit in Human Consciousness and the Generation of Self. Journal of Consciousness Studies 15 (9):64-74.
    The fascination of Velasquez's painting Las Meninas stems largely from the ambiguous relationship between the painting as a whole, viewed by a single perceiver, and the variety of different perceptual viewpoints it invites. This situation resonates strongly with a central puzzle in the study of consciousness: the apparent unity of perceptual experience despite multiple sense modalities. Understanding more of this latter might help to explain the way we respond to the painting.
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  34. N. Herbert (1993). Elemental Mind: Human Consciousness and the New Physics. Dutton.
  35.  12
    T. Kitamura (2002). What is the Self of a Robot? On a Consciousness Architecture for a Mobile Robot as a Model of Human Consciousness. In Kunio Yasue, Marj Jibu & Tarcisio Della Senta (eds.), No Matter, Never Mind. John Benjamins 33--231.
  36. Raymond Tallis (1991). The Explicit Animal: A Defence of Human Consciousness. Macmillan Academic and Professional.
  37. Robert E. Ornstein (ed.) (1974). The Nature of Human Consciousness: A Book of Readings. Viking Press.
  38. F. [from old catalog] De Havas (1946). The Equilibrium Theory of the Human Consciousness. Glasgow, M. D. Macrae;.
     
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  39. Ernest Keen (2000). Chemicals for the Mind: Psychopharmacology and Human Consciousness. Greenwood Publishing Group.
    Keen provides a critical appraisal of psychopharmacology, including its philosophical assumptions, its professional practice, and its practical results.
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  40. Lance Storm & Michael A. Thalbourne (2006). The Survival of Human Consciousness: Essays on the Possibility of Life After Death. McFarland.
  41.  91
    Daniel C. Dennett (1982). How to Study Human Consciousness Empirically, or, Nothing Comes to Mind. Synthese 53 (2):159-80.
  42.  18
    J. A. Burgess & S. A. Tawia (1996). When Did You First Begin to Feel It? — Locating the Beginning of Human Consciousness. Bioethics 10 (1):1-26.
    In this paper we attempt to sharpen and to provide an answer to the question of when human beings first become conscious. Since it is relatively uncontentious that a capacity for raw sensation precedes and underpins all more sophisticated mental capacities, our question is tantamount to asking when human beings first have experiences with sensational content. Two interconnected features of our argument are crucial. First, we argue that experiences with sensational content are supervenient on facts about electrical activity (...)
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  43.  40
    Pirooz Fatoorchi (2008). Avicenna on the Human Self‐Consciousness. In Mehmet Mazak & Nevzat Ozkaya (eds.), International Ibn Sina Symposium Papers (vol.2). FSF Printing House
    In recent years, philosophers have shown a rapidly increasing interest in the problem of consciousness and it is arguably the central issue in current interdisciplinary discussions about the mind. Any convincing theory of consciousness has to account for the perplexing aspects of human self-consciousness. This paper deals with Ibn Sina’s view on the human self-consciousness with special reference to his well-known “Flying Man” thought experiment. In a brief comparative discussion, we will consider some of (...)
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  44. John V. Canfield (2007). Becoming Human: The Development of Language, Self, and Self-Consciousness. Palgrave Macmillan.
    This book is a philosophical examination of the main stages in our journey from hominid to human. It deals with the nature and origin of language, the self, self-consciousness, and the religious ideal of a return to Eden. It approaches these topics through a philosophical anthropology derived from the later writings of Wittgenstein. The result is an account of our place in nature consistent with both a hard-headed empiricism and a this-worldy but religiously significant mysticism.
     
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  45.  18
    Helmut Wautischer, The Pursuit of Autonomy. Interdisciplinary Observations to Human Consciousness.
    In consciousness research, two rival sets of theories can be recognized: (A) Scientific material interpretations of consciousness are based on axioms that view consciousness in the context of highly advanced intentional processing of information in which subject-object relations evolve, and (B) humanistic interpretations of consciousness are based on axioms that view consciousness in the context of, say, "centered pulsations" that enable a conscious agent to act from his or her center of awareness. In this paper (...)
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  46.  7
    Roy F. Baumeister, E. J. Masicampo & C. Nathan DeWall (2011). Arguing, Reasoning, and the Interpersonal (Cultural) Functions of Human Consciousness. Behavioral and Brain Sciences 34 (2):74-74.
    Our recent work suggests that (1) the purpose of human conscious thought is participation in social and cultural groups, and (2) logical reasoning depends on conscious thought. These mesh well with the argument theory of reasoning. In broader context, the distinctively human traits are adaptations for culture and inner processes serve interpersonal functions.
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  47.  6
    Alan Carling (2000). Boehms Golden Age: Equality and Consciousness in Early Human Society. Journal of Consciousness Studies 7 (1-2):1-2.
    Boehm's interesting hypothesis concerning the origins of human morality within egalitarian hunter-gatherer society relies on a one-sided view of the genetic inheritance of proto-humans, and on an over-optimistic view of the egalitarian effects of evolving human consciousness. The four papers as a whole would benefit from a richer conception of evolved human nature, involving the interaction of normative, affective, and rational elements.
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  48. D. Nichols & B. Chemel (2011). LSD and the Serotonin System's Effects on Human Consciousness. In E. Cardeña & M. Winkelman (ed.), Altering Consciousness. Multidisciplinary Perspectives. Praeger. 122--146.
     
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  49.  10
    James B. Miller (2012). Haunted by the Ghost in the Machine. Commentary on “The Spirituality of Human Consciousness: A Catholic Evaluation of Some Current Neuro-Scientific Interpretations”. Science and Engineering Ethics 18 (3):503-507.
    Metaphysical and epistemological dualism informs much contemporary discussion of the relationships of science and religion, in particular in relation to the neurosciences and the religious understanding of the human person. This dualism is a foundational artifact of modern culture; however, contemporary scientific research and historical theological scholarship encourage a more holistic view wherein human personhood is most fittingly understood as an emergent phenomenon of, but not simply reducible to, evolutionary and developmental neurobiology.
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  50.  1
    Aileen Chau, Andres M. Salazar, Frank Krueger, Irene Cristofori & Jordan Grafman (2015). The Effect of Claustrum Lesions on Human Consciousness and Recovery of Function. Consciousness and Cognition 36:256-264.
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