Search results for 'Meaning (Psychology' (try it on Scholar)

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  1. Rosemary Gordon & Society of Analytical Psychology (2000). Dying and Creating a Search for Meaning.
     
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  2. Thomas D. Senor (1992). Two Factor Theories, Meaning Wholism and Intentionalistic Psychology: A Reply to Fodor. Philosophical Psychology 5 (2):133-151.
    In the third chapter of his book Psychosemantics , Jerry A. Fodor argues that the truth of meaning holism (the thesis that the content of a psychological state is determined by the totality of that state's epistemic liaisons) would be fatal for intentionalistic psychology. This is because holism suggests that no two people are ever in the same intentional state, and so a psychological theory that generalizes over such states will be composed of generalizations which fail to generalize. Fodor (...)
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  3.  4
    Samuel D. Downs, Edwin E. Gantt & James E. Faulconer (2012). Levinas, Meaning, and an Ethical Science of Psychology: Scientific Inquiry as Rupture. Journal of Theoretical and Philosophical Psychology 32 (2):69-85.
    Much of the understanding of the nature of science in contemporary psychology is founded on a positivistic philosophy of science that cannot adequately account for meaning as experienced. The phenomenological tradition provides an alternative approach to science that is attentive to the inherent meaningfulness of human action in the world. Emmanuel Levinas argues, however, that phenomenology, at least as traditionally conceived, does not provide sufficient grounds for meaning. Levinas argues that meaning is grounded in the ethical encounter (...)
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  4. Dale Mathers (2001). An Introduction to Meaning and Purpose in Analytical Psychology. Routledge.
    This highly original book examines the relationship between analytical psychology and meaning, interpreting human suffering as arising from meaning disorders. Using clinical examples - whether people trapped in patterns of dependence, suffering from psychosomatic diseases, or with personality problems - it shows how, by treating clients' issues as failures of the meaning-making process, one can help them change their own own personal meaning. _An Introduction to Meaning and Purpose in Analytical Psychology_ will make provocative reading (...)
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  5. James W. Fowler & Robin W. Levin (1984). Stages of Faith: The Psychology of Human Development and the Quest for Meaning. International Journal for Philosophy of Religion 15 (1):89-92.
     
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  6.  1
    Swami Akhilananda (1948). Hindu Psychology. Its Meaning for the West. Journal of Philosophy 45 (9):251-252.
    The six volume Psychology ann Religion set of the International Library of Psychology explores the interface between psychology and religion, looking at aspects of religious belief and mysticism as related to the study of human consciousness. Hindu Psychology looks at the relevance of Hindu belief systems and theories of perception for the West.
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  7.  27
    Guy Widdershoven (1999). Cognitive Psychology and Hermeneutics: Two Approaches to Meaning and Mental Disorder. Philosophy, Psychiatry, and Psychology 6 (4):245-253.
  8. Derek Bolton (1996). Mind, Meaning, and Mental Disorder: The Nature of Causal Explanation in Psychology and Psychiatry. Oxford University Press.
    Philosophical ideas about the mind, brain, and behavior can seem theoretical and unimportant when placed alongside the urgent questions of mental distress and disorder. However, there is a need to give direction to attempts to answer these questions. On the one hand, a substantial research effort is going into the investigation of brain processes and the development of drug treatments for psychiatric disorders, and on the other, a wide range of psychotherapies is becoming available to adults and children with mental (...)
     
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  9.  6
    Herman Westerink (2012). Spirituality in Psychology of Religion: A Concept in Search of Its Meaning. Archive for the Psychology of Religion 34 (1):3-15.
    In this article it is argued that the apparent vagueness and broadness of the concept ‘spirituality’ and the difficulty in finding an agreeable definition for it are related to the different meanings of the concept within different intellectual and religious contexts and, subsequently, to different valuations of spirituality in relation to religion and lived religiosity. This article also examines the concept spirituality in the context of the psychology of religion’s historical entanglement with theology. On the one hand, (...)
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  10.  21
    Iddo Landau (2012). Neurology, Psychology, and the Meaning of Life: On Thagard's The Brain and the Meaning of Life. Philosophical Psychology 26 (4):604-618.
    The Brain and the Meaning of Life Paul Thagard Princeton: Princeton University Press, 2010 274 pages, ISBN: 9780691142722 (hbk): $29.95 This paper criticizes central arguments in Paul Thagard's The Brain and the Meaning of Life, concluding, contrary to Thagard, that there is very little that we can learn from brain research about the meaning of life. The paper offers a critical review of Thagard's argument against nihilism and his argument that it is love, work, and play, rather (...)
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  11.  62
    Paul Pietroski, Jeffrey Lidz, Tim Hunter & Justin Halberda (2009). The Meaning of 'Most': Semantics, Numerosity and Psychology. Mind and Language 24 (5):554-585.
    The meaning of 'most' can be described in many ways. We offer a framework for distinguishing semantic descriptions, interpreted as psychological hypotheses that go beyond claims about sentential truth conditions, and an experiment that tells against an attractive idea: 'most' is understood in terms of one-to-one correspondence. Adults evaluated 'Most of the dots are yellow', as true or false, on many trials in which yellow dots and blue dots were displayed for 200 ms. Displays manipulated the ease of using (...)
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  12.  6
    Robert M. Harnish (2005). Folk Psychology and Literal Meaning. Pragmatics and Cognition 13 (2):383-400.
    Recanati (2004), Literal Meaning argues against what he calls ¿literalism¿ and for what he calls ¿contextualism¿. He considers a wide spectrum of positions and arguments from relevance theory to hidden variables theory. In the end, however, he seems to hold that semantic and pragmatic theorizing must answer to broadly introspective or folk psychological constraints ¿ they don¿t exist in ¿heaven¿. After surveying Recanati¿s wide-ranging and provocative discussion of these issues, we wonder why parity of reasoning does not condemn syntax (...)
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  13.  4
    Brigitte Nerlich & David D. Clarke (2001). Mind, Meaning and Metaphor: The Philosophy and Psychology of Metaphor in 19th-Century Germany. History of the Human Sciences 14 (2):39-61.
    This article explores a German philosophy of metaphor, which proposed a close link between the body and the mind as the basis for metaphor, debunked the view that metaphor is just a decorative rhetorical device and questioned the distinction between the literal and the figurative. This philosophy of metaphor developed at the intersection between a reflection on language and thought and a reflection on the nature of beauty in aesthetics. Thinkers such as Giambattista Vico, Johann Wolfgang von Goethe, Jean Paul (...)
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  14.  10
    Rainer Schneider (2007). The Psychology of the Placebo Effect: Exploring Meaning From a Functional Account. Journal of Mind and Behavior 28 (1).
    Research on a wide range of medical and non-medical conditions has demonstrated the power of the placebo effect but also calls for the necessity to better understand its psychological mechanisms. The placebo effect appears to be elicited by meaning and expectation. However, expectations have been explored by accounts based on conscious thoughts . In this paper, a functionally oriented approach is introduced which favors the functional properties of mental systems whose operations need not be conscious. It is maintained that (...)
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  15.  28
    Paul Ernest (1990). The Meaning of Mathematical Expressions: Does Philosophy Shed Any Light on Psychology? British Journal for the Philosophy of Science 41 (4):443-460.
    Mathematicians and physical scientists depend heavily on the formal symbolism of mathematics in order to express and develop their theories. For this and other reasons the last hundred years has seen a growing interest in the nature of formal language and the way it expresses meaning; particularly the objective, shared aspect of meaning as opposed to subjective, personal aspects. This dichotomy suggests the question: do the objective philosophical theories of meaning offer concepts which can be applied in (...)
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  16.  5
    James Cresswell (2014). Can Religion and Psychology Get Along? Toward a Pragmatic Cultural Psychology of Religion That Includes Meaning and Experience. Journal of Theoretical and Philosophical Psychology 34 (2):133-145.
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  17.  3
    Robert D. Romanyshyn (1971). Method and Meaning in Psychology: The Method Has Been the Message. Journal of Phenomenological Psychology 2 (1):93-113.
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  18. Ira Progoff (1999). Jung's Psychology and its Social Meaning: An Introductory Statement of C G Jung's Psychological Theories and a First Interpretation of Their Significance for the Social Sciences. Routledge.
    Routledge is now re-issuing this prestigious series of 204 volumes originally published between 1910 and 1965. The titles include works by key figures such asC.G. Jung, Sigmund Freud, Jean Piaget, Otto Rank, James Hillman, Erich Fromm, Karen Horney and Susan Isaacs. Each volume is available on its own, as part of a themed mini-set, or as part of a specially-priced 204-volume set. A brochure listing each title in the "International Library of Psychology" series is available upon request.
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  19. R. Vermunt (1989). Happiness, Well-Being, Satisfaction and Justice as the Concepts of Ultimate-Reality and Meaning Operating in the Science of Social-Psychology. Ultimate Reality and Meaning 12 (4):272-282.
     
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  20.  11
    P. L. K. (1948). Hindu Psychology. Its Meaning for the West. [REVIEW] Journal of Philosophy 45 (9):251-252.
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  21.  9
    C. A. V. (1950). The Psychology of Meaning. [REVIEW] Journal of Philosophy 47 (24):725-726.
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  22. E. Machery, M. Werning & G. Schurz (eds.) (2005). The Compositionality of Meaning and Content Volume II: Applications to Linguistics, Psychology and Neuroscience. Ontos Verlag.
  23. Cheryl Mattingly, Nancy C. Lutkehaus & C. Jason Throop (2008). Bruner's Search for Meaning: A Conversation Between Psychology and Anthropology. Ethos: Journal of the Society for Psychological Anthropology 36 (1):1-28.
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  24. Cheryl Mattingly, Nancy C. Lutkehaus & C. Jason Throop (2008). Bruner's Search for Meaning: A Conversation Between Psychology and Anthropology. Ethos: Journal of the Society for Psychological Anthropology 36 (1):1-28.
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  25. Cheryl Mattingly, Nancy C. Lutkehaus & C. Jason Throop (2008). Bruner's Search for Meaning: A Conversation Between Psychology and Anthropology. Ethos 36 (1):1-28.
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  26.  9
    Willis Davis Ellis (1933). Gestalt Psychology and Meaning. The Monist 43 (2):299-299.
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  27.  7
    D. R. (1957). Jung's Psychology and its Social Meaning. Review of Metaphysics 11 (2):351-351.
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  28.  68
    Andr Kukla (1989). Meaning Holism and Intentional Psychology. Analysis 49 (October):173-175.
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  29.  6
    Elizabeth Kemper Adams (1907). The Aesthetic Experience: Its Meaning in a Functional Psychology. Philosophical Review 16:660.
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  30.  38
    Mark Richard (1997). What Does Commonsense Psychology Tell Us About Meaning? Noûs 31 (1):87-114.
  31.  54
    William Ernest Hocking (1912). The Meaning of Mysticism as Seen Through its Psychology. Mind 21 (81):38-61.
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  32. Harry Hunt (1989). The Relevance of Ordinary and Non-Ordinary States of Consciousness for the Cognitive Psychology, of Meaning. Journal of Mind and Behavior 10 (4):347-360.
    Comtrary to general assumption, subjective reports of immediate ordinary consciousness and non-ordinary alterations of consciousness can provide unique evidence concerning the bases of the human symbolic capacity. Evidence from classical introspectionism, the meditative traditions, and descriptions of synaesthesias suggests that thought, rests on a cross-modal synthesis or fusion of the patterns from vision, audition, and touch-kinesthesis. This would provide a holistic, non-reductionist explanation of our capacity for reflective self awareness and recombinatory creativity. The approach is consistent with Geschwind's and Luria's (...)
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  33.  13
    Anete Roese (2013). A busca pelo espiritual e a busca de sentido no mundo contemporâneo (The search for the spiritual and the search for meaning in the contemporary world) - DOI: 10.5752/P.2175-5841.2013v11n32p1605. [REVIEW] Horizonte 11 (32):1605-1636.
    O artigo identifica as instâncias subjetivas do que leva o ser humano à busca por experiências de cunho espiritual e religioso. Situa a contemporânea busca religiosa e a crise de sentido que afeta a humanidade como uma busca de realização espiritual e do ser-si-próprio, diante de um mundo onde a potencialidade espiritual se encontra cada vez mais devastada. Viktor Frankl, Karl Jaspers, Paul Tillich, todos originários das contribuições da fenomenologia, são os principais autores a sustentar a reflexão em torno do (...)
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  34.  4
    Robert H. Gault (1915). On the Meaning of Social Psychology. The Monist 25 (2):255-260.
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  35.  22
    David Braybrooke (1989). Thoughtful Happiness:Well-Being: Its Meaning, Measurement and Moral Importance. James Griffin; Freedom, Enjoyment, and Happiness: An Essay on Moral Psychology. Richard Warner. Ethics 99 (3):625-.
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  36.  13
    John D. Greenwood (1987). Scientific Psychology and Hermeneutical Psychology: Causal Explanation and the Meaning of Human Action. [REVIEW] Human Studies 10 (2):171 - 204.
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  37.  5
    Allison Coudert (1998). The Enthusiastical Concerns of Dr. Henry More: Religious Meaning and the Psychology of Delusion (Review). Journal of the History of Philosophy 36 (3):467-468.
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  38.  10
    Amedeo Giorgi (1986). The Meaning of Psychology From a Scientific Phenomenological Perspective. Études Phénoménologiques 2 (4):47-73.
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  39.  4
    Douglas Snyder (1989). Causal Isomorphism: A Concept in Search of a Meaning; Complementarity and Psychology. Journal of Mind and Behavior 10 (1).
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  40.  15
    Everett W. Hall (1928). The Meaning of Meaning in Hollingworth's the Psychology of Thought. Journal of Philosophy 25 (15):393-403.
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  41.  8
    Amedeo Giorgi (1981). 4. Ambiguities Surrounding the Meaning of Phenomenological Psychology. Philosophical Topics 12 (Supplement):89-100.
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  42.  10
    H. Heath Bawden (1904). The Meaning of the Psychical From the Point of View of the Functional Psychology. Philosophical Review 13 (3):298-319.
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  43.  1
    Julia Tanney, Naturalizing Meaning. Review of Ruth Millikan, 'White Queen Psychology and Other Essays for Alice'.
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  44.  4
    H. Heath Bawden (1904). The Meaning of the Psychical From the Point of View of the Functional Psychology. Philosophical Review 13 (3):298-319.
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  45. R. Crocker (1999). Daniel C. Fouke: The Enthusiastical Concerns of Dr Henry More: Religious Meaning and the Psychology of Delusion. British Journal for the History of Philosophy 7:523-525.
  46. Pragmatism Deconstruction (1990). Also Psychology Consciousness, 56-59, 83-84 as Meaning, 84-85 as Ordered Symbol System, 84-85 Realist Conception of, 56-59. [REVIEW] In Richard A. Cherwitz (ed.), Rhetoric and Philosophy. L. Erlbaum Associates 191--309.
     
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  47. R. D. (1957). Jung's Psychology and its Social Meaning: An Introductory Statement of C. G. Jung's Psychological Theories and a First Interpretation for the Social Sciences. [REVIEW] Review of Metaphysics 11 (2):351-351.
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  48. Robert M. Harnish (2005). Folk Psychology and Literal Meaning. Pragmatics and Cognitionpragmatics and Cognition 13 (2):383-399.
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  49. Harry Hunt (1992). Consciousness and the Cognitive Psychology of Meaning. In Maksim Stamenov (ed.), Current Advances in Semantic Theory. J. Benjamins Pub. Co. 73--87.
     
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  50. Sarah Hutton (2000). The Enthusiastical Concerns of Dr. Henry More: Religious Meaning and the Psychology of Delusion by Daniel Fouke. [REVIEW] Isis: A Journal of the History of Science 91:154-155.
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