Search results for 'Unconsciousness' (try it on Scholar)

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  1. John R. Searle (1991). Consciousness, Unconsciousness and Intentionality. Philosophical Issues 1 (1):45-66.
  2.  39
    M. T. Alkire, R. J. Haier & J. H. Fallon (2000). Toward a Unified Theory of Narcosis: Brain Imaging Evidence for a Thalamocortical Switch as the Neurophysiologic Basis of Anesthetic-Induced Unconsciousness. Consciousness and Cognition 9 (3):370-386.
    A unifying theory of general anesthetic-induced unconsciousness must explain the common mechanism through which various anesthetic agents produce unconsciousness. Functional-brain-imaging data obtained from 11 volunteers during general anesthesia showed specific suppression of regional thalamic and midbrain reticular formation activity across two different commonly used volatile agents. These findings are discussed in relation to findings from sleep neurophysiology and the implications of this work for consciousness research. It is hypothesized that the essential common neurophysiologic mechanism underlying anesthetic-induced unconsciousness (...)
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  3.  53
    George A. Mashour & Eric LaRock (2008). Inverse Zombies, Anesthesia Awareness, and the Hard Problem of Unconsciousness. Consciousness and Cognition 17 (4):1163-1168.
    Philosophical (p-) zombies are constructs that possess all of the behavioral features and responses of a sentient human being, yet are not conscious. P-zombies are intimately linked to the hard problem of consciousness and have been invoked as arguments against physicalist approaches. But what if we were to invert the characteristics of p-zombies? Such an inverse (i-) zombie would possess all of the behavioral features and responses of an insensate being yet would nonetheless be conscious. While p-zombies are logically possible (...)
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  4.  27
    Olivier Houdé (2002). Consciousness and Unconsciousness of Logical Reasoning Errors in the Human Brain. Behavioral and Brain Sciences 25 (3):341-341.
    I challenge here the concept of SOC in regard to the question of the consciousness or unconsciousness of logical errors. My commentary offers support for the demonstration of how neuroimaging techniques might be used in the psychology of reasoning to test hypotheses about a potential hierarchy of levels of consciousness (and thus of partial unconsciousness) implemented in different brain networks.
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  5.  6
    Susan Pockett & Mark D. Holmes (2009). Intracranial EEG Power Spectra and Phase Synchrony During Consciousness and Unconsciousness. Consciousness and Cognition 18 (4):1049-1055.
    Power density spectra and phase synchrony measurements were taken from intracranial electrode grids implanted in epileptic subjects. Comparisons were made between data from the waking state and from the period of unconsciousness immediately following a generalised tonic–clonic seizure. Power spectra in the waking state resembled coloured noise. Power spectra in the unconscious state resembled coloured noise from 1 to about 5 Hz, but at higher frequencies changed in two out of three subjects to resemble white noise. This boosted unconscious (...)
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  6.  73
    Julian Triado (1981). Book Reviews : 3 Class Unconsciousness. Thesis Eleven 3 (1):177-180.
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  7. George Henry Lewes (1877). Consciousness and Unconsciousness. Mind 2 (6):156-167.
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  8.  20
    Paula Droege (2010). The Role of Unconsciousness in Free Will. Journal of Consciousness Studies 17 (5-6):5-6.
    Does neuroscience show that free will is an illusion? No, it shows that unconscious mental states are causally effective in action. Because free will includes initiation by both conscious and unconscious states, the self as free agent should be characterized in terms of more than her conscious deliberations to range over unconscious beliefs, memories and feelings. Further, the ways social relations influence action and the ways actions influence the social environment are relevant to a full account of free will. Given (...)
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  9.  5
    Robert S. Corrington (1992). Peirce's Abjected Unconsciousness. Semiotics:91-103.
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  10. Andrew Smith (1978). Unconsciousness and Quasiconsciousness in Plotinus. Phronesis 23 (3):292-302.
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  11.  7
    Robert S. Corrington (1992). Peirce's Abjected Unconsciousness. Semiotics:91-103.
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  12. John R. Searle (1989). Consciousness, Unconsciousness, and Intentionality. Philosophical Topics 17 (1):193-209.
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  13.  3
    George Henry Lewes (1877). Consciousness and Unconsciousness. Mind 2 (6):156-167.
  14.  3
    Catalin Vasile Bobb (2010). C. G. Jung, Opere complete. Arhetipurile si inconstientul colectiv/ Complete Works. Archetypes And Collective Unconsciousness. [REVIEW] Journal for the Study of Religions and Ideologies 3 (7):204-205.
    C. G. Jung, Opere complete. Arhetipurile si inconstientul colectiv Ed. Trei, Bucuresti, 2003.
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  15.  8
    Carson Strong (2006). Gamete Retrieval After Death or Irreversible Unconsciousness: What Counts as Informed Consent? Cambridge Quarterly of Healthcare Ethics 15 (2):161-171.
    The first reported case of postmortem sperm retrieval occurred in 1978, involving a man who became brain dead after a motor vehicle accident and whose wife requested removal of his sperm so that she could be artificially inseminated. Physicians performed the retrieval by surgically excising the ducts that transport sperm from the testes and removing sperm from them. Since that time, several other methods for retrieving sperm from such patients have been reported, and at least 141 cases have been documented (...)
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  16. Russell Jacoby (1978). Political Economy and Class Unconsciousness. Theory and Society 5 (1):11-18.
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  17.  2
    C. A. Richardson (1925). Time and Its Relation to Unconsciousness. Proceedings of the Aristotelian Society 26:87 - 96.
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  18.  5
    Debra C. Rosenthal (1986). Ideology and Unconsciousness. International Studies in Philosophy 18 (1):69-71.
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  19.  6
    Andrew Smith (1978). Unconsciousness and Quasiconsciousness in Plotinus. Phronesis 23 (3):292 - 301.
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  20. P. Bercherie (1989). Unconsciousness and Knowledge of Madness, Freud in the Field of Psychiatry. Revue Internationale de Philosophie 43 (171):525-539.
     
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  21. Ira H. Cohen (1982). Ideology and Unconsciousness: Reich, Freud, and Marx. New York University Press.
  22. R. Jacoby (1982). Ideology and Unconsciousness: Reich, Freud and Marx. Télos 1982 (54):191-194.
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  23. Alex A. MacDonald, Lorina Naci, Penny A. MacDonald & Adrian M. Owen (2015). Anesthesia and Neuroimaging: Investigating the Neural Correlates of Unconsciousness. Trends in Cognitive Sciences 19 (2):100-107.
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  24. James Grier[from old catalog] Miller (1942). Unconsciousness. London, Chapman & Hall, Limited.
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  25. Liangkang Ni (2005). Primary Consciousness and Unconsciousness in Husserl's Time Comprehension. Husserl Studies 21 (1).
     
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  26. M. Overgaard (forthcoming). Automaticity, Unconsciousness and Speech Production. Science and Consciousness Review.
     
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  27. Daniel N. Robinson (2009). 4. Ignorance, Unconsciousness, and Responsibility. In Praise and Blame: Moral Realism and its Applications. Princeton University Press 146-178.
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  28. Alia Al-Saji (2007). The Temporality of Life. Southern Journal of Philosophy 45 (2):177-206.
    Borrowing conceptual tools from Bergson, this essay asks after the shift in the temporality of life from Merleau-Ponty’s Phénoménologie de la perception to his later works. Although the Phénoménologie conceives life in terms of the field of presence of bodily action, later texts point to a life of invisible and immemorial dimensionality. By reconsidering Bergson, but also thereby revising his reading of Husserl, Merleau-Ponty develops a nonserial theory of time in the later works, one that acknowledges the verticality and irreducibility (...)
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  29.  47
    J. Bouveresse (1995). Wittgenstein Reads Freud: The Myth of the Unconscious. Princeton University Press.
    Did Freud present a scientific hypothesis about the unconscious, as he always maintained and as many of his disciples keep repeating? This question has long prompted debates concerning the legitimacy and usefulness of psychoanalysis, and it is of utmost importance to Lacanian analysts, whose main project has been to stress Freud's scientific grounding. Here Jacques Bouveresse, a noted authority on Ludwig Wittgenstein, contributes to the debate by turning to this Austrian-born philosopher and contemporary of Freud for a candid assessment of (...)
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  30.  25
    Béatrice Pudelko (2012). Habitus et compétences incorporées: regards croisés sur «logique pratique» des pratiques enseignantes. Phronesis 1 (3):69-83.
    In the theoretical framework developed by Y. Lenoir and his colleagues, Bourdieu’s concept of habitus is fundamental to explaining the tacit aspect of teaching practices. This article takes a critical look at the connection the framework makes between the concept of habitus and that of embedded skills, which is derived from French ergonomic psychology. Our primary objective is to examine the relevance and the limitations of this connection, with specific focus on its methodological implications. Our results indicate that a cognitive (...)
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  31.  20
    Arkady Plotnitsky (2004). The Unthinkable: Nonclassical Theory, the Unconscious Mind and the Quantum Brain. In Gordon G. Globus, Karl H. Pribram & Giuseppe Vitiello (eds.), Brain and Being. John Benjamins 58--29.
  32.  18
    M. Tooley (2013). Philosophy, Critical Thinking and 'After-Birth Abortion: Why Should the Baby Live?'. Journal of Medical Ethics 39 (5):266-272.
    Confronted with an article defending conclusions that many people judge problematic, philosophers are interested, first of all, in clarifying exactly what arguments are being offered for the views in question, and then, second, in carefully and dispassionately examining those arguments, to determine whether or not they are sound. As a philosopher, then, that is how I would naturally approach the article ‘After-birth abortion: why should the baby live?’, by Alberto Giubilini and Francesca Minerva. Very few philosophical publications, however, have evoked (...)
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  33.  46
    Logi Gunnarsson (2005). Trapped in a Secret Cellar: Breaking the Spell of a Picture of Unconscious States. Philosophical Investigations 28 (3):273-288.
  34.  43
    Mark Bevir (2004). The Unconscious in Social Explanation. Philosophical Psychology 17 (2):181-207.
    The proper range and content of the unconscious in the human sciences should be established by reference to its conceptual relationship to the folk psychology that informs the standard form of explanation therein. A study of this relationship shows that human scientists should appeal to the unconscious only when the language of the conscious fails them, i.e. typically when they find a conflict between people's self-understanding and their actions. This study also shows that human scientists should adopt a broader concept (...)
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  35.  35
    Graham F. Macdonald (1999). Folk-Psychology, Psychopathology, and the Unconscious. Philosophical Explorations 2 (3):206-224.
    There is a 'philosophers' assumption that there is a problem with the very notion of an unconscious mental state.The paper begins by outlining how the problem is generated, and proceeds to argue that certain conditions need to be fulfilled if the unconscious is to qualify as mental. An explanation is required as to why we would ever expect these conditions to be fulfilled, and it is suggested that the Freudian concept of repression has an essential role to play in such (...)
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  36. Shri Krishna Saksena (1944/1971). Nature Of Consciousness In Hindu Philosophy. Delhi,: Mitilal Banarsidass.
  37. James T. Culbertson (1963). The Minds Of Robots: Sense Data, Memory Images, And Behavior In Conscious Automata. Urbana: University Of Illinois Press.
  38.  16
    Leonard F. Wheat (2012). Hegel's Undiscovered Thesis-Antithesis-Synthesis Dialectics: What Only Marx and Tillich Understood. Prometheus Books.
    Since Mueller’s 1958 article calling Hegelian dialectics a “legend,” it has been fashionable to deny that Hegel used thesis-antithesis-synthesis dialectics. But in truth, Hegel’s Phenomenology of Spirit has 28 dialectics hidden on four outline levels, and The Philosophy of History has 10 more on three outline levels. In Phenomenology’s macrodialectic, Hegel’s nonsupernatural Spirit–all reality, everything in the universe, including man and artificial objects–advances from unconscious + union (thesis) to conscious + separation (antithesis) to a synthesis of conscious (from the antithesis) (...)
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  39.  2
    Patrick Daly (2015). Palliative Sedation, Foregoing Life-Sustaining Treatment, and Aid-in-Dying: What is the Difference? Theoretical Medicine and Bioethics 36 (3):197-213.
    After a review of terminology, I identify—in addition to Margaret Battin’s list of five primary arguments for and against aid-in-dying—the argument from functional equivalence as another primary argument. I introduce a novel way to approach this argument based on Bernard Lonergan’s generalized empirical method. Then I proceed on the basis of GEM to distinguish palliative sedation, palliative sedation to unconsciousness when prognosis is less than two weeks, and foregoing life-sustaining treatment from aid-in-dying. I conclude that aid-in-dying must be justified (...)
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  40.  6
    Dalius Jonkus (2015). Phenomenological Approaches to Self-Consciousness and the Unconscious. Studia Phaenomenologica 15:247-258.
    This paper deals with the approach to self-consciousness and the unconscious found in the work of Moritz Geiger and the little known philosopher Vasily Sesemann. The aim of this presentation is to provide an account of Sesemann’s disagreement with Geiger regarding the concept of unconsciousness as well as to introduce his phenomenological explanation of the nonobjectifying self-consciousness. The first part of this paper explores Geiger’s concept of unconsciousness. The second part is concerned with Sesemann’s conception of the non-objectifying (...)
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  41. Ned Block (2011). The Anna Karenina Theory of the Unconscious. Neuropsychoanalysis 13 (1):34-37.
    The Anna Karenina Theory says: all conscious states are alike; each unconscious state is unconscious in its own way. This note argues that many components have to function properly to produce consciousness, but failure in any one of many different ones can yield an unconscious state in different ways. In that sense the Anna Karenina theory is true. But in another respect it is false: kinds of unconsciousness depend on kinds of consciousness.
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  42.  19
    Barry Dainton (2015). From Phenomenal Selves to Hyperselves. Royal Institute of Philosophy Supplement 76:161-197.
    The claim that we are subjects of experience, i.e. beings whose nature is intimately bound up with consciousness, is in many ways a plausible one. There is, however, more than one way of developing a metaphysical account of the nature of subjects. The view that subjects are essentially conscious has the unfortunate consequence that subjects cannot survive periods of unconsciousness. A more appealing alternative is to hold that subjects are beings with the capacity to be conscious, a capacity which (...)
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  43. Dennis Schulting (2012). Non-Apperceptive Consciousness. In Riccardo Pozzo, Piero Giordanetti & Marco Sgarbi (eds.), Kant's Philosophy of the Unconscious. De Gruyter
    * Note that in this article an inverted comma is used for NER', where it should be an accent, to differentiate it from standard NER. Same with P1', P2' etc. Apparently, the editors of de Gruyter can't understand an author's instruction and just invent their own conventions. -/- In this article, I am interested in answering two, relatively simple, but important questions: (a) Does Kant allow first-order consciousness without second-order consciousness, that is, does he allow for empirical consciousness that is (...)
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  44. Maxine Sheets-Johnstone (1998). Consciousness: A Natural History. Journal of Consciousness Studies 5 (3):260-94.
    The basic question cognitivists and most analytic philosophers of mind ask is how consciousness arises in matter. This article outlines basic reasons for thinking the question spurious. It does so by examining 1) definitions of life, 2) unjustified and unjustifiable uses of diacritical markings to distinguish real cognition from metaphoric cognition, 3) evidence showing that corporeal consciousness is a biological imperative, 4) corporeal matters of fact deriving from the evolution of proprioception. Three implications of the examination are briefly noted: 1) (...)
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  45.  6
    Eric Luis Uhlmann, David A. Pizarro & Paul Bloom (2008). Varieties of Social Cognition. Journal for the Theory of Social Behaviour 38 (3):293-322.
    Recent work within psychology demonstrates that unconscious cognition plays a central role in the judgments and actions of individuals. We distinguish between two basic types unconscious social cognition: unconsciousness of the influences on judgments and actions, and unconscious of the mental states that give rise to judgments and actions. Influence unconsciousness is corroborated by strong empirical evidence, but unconscious states are difficult to verify. We discuss procedures aimed at providing conclusive evidence of state unconsciousness, and apply them (...)
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  46. Alia Al-Saji (2007). The Temporality of Life: Merleau-Ponty, Bergson, and the Immemorial Past. Southern Journal of Philosophy 45 (2):177-206.
    Borrowing conceptual tools from Bergson, this essay asks after the shift in the temporality of life from Merleau-Ponty’s Phénoménologie de la perception to his later works. Although the Phénoménologie conceives life in terms of the field of presence of bodily action, later texts point to a life of invisible and immemorial dimensionality. By reconsidering Bergson, but also thereby revising his reading of Husserl, Merleau-Ponty develops a nonserial theory of time in the later works, one that acknowledges the verticality and irreducibility (...)
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  47. Bernhard Waldenfels (2009). Doubled Otherness in Ethnopsychiatry. Schutzian Research 1:51-65.
    Starting from the experience of the Other, phenomenology takes otherness as something which withdraws from my own experience and exceeds the limits of our common orders. Radical otherness is something extraordinary, arising in my own body, situated between us and striking us before we look for it. Psychiatry confronts us with a peculiar sort of pathological otherness which in ethnopsychiatry is doubled to an otherness of a higher degree. We encounter the anomalies of other orders as if we were dipping (...)
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  48.  49
    Timothy E. Quill (2012). Physicians Should “Assist in Suicide” When It Is Appropriate. Journal of Law, Medicine & Ethics 40 (1):57-65.
    Palliative care and hospice should be the standards of care for all terminally ill patients. The first place for clinicians to go when responding to a request for assisted death is to ensure the adequacy of palliative interventions. Although such interventions are generally effective, a small percentage of patients will suffer intolerably despite receiving state-of-the-art palliative care, and a few of these patients will request a physician-assisted death. Five potential “last resort” interventions are available under these circumstances: (1) accelerating opioids (...)
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  49. Hans Flohr (1990). Brain Processes and Phenomenal Consciousness: A New and Specific Hypothesis. Theory and Psychology 1:245-62.
    A hypothesis on the physiological conditions for the occurrence of phenomenal states is presented. It is suggested that the presence of phenomenal states depends on the rate at which neural assemblies are formed. Unconsciousness and various disturbances of phenomenal consciousness occur if the assembly formation rate is below a certain threshold level; if this level is surpassed, phenomenal states necessarily result. A critical production rate of neural assemblies is the necessary and sufficient condition for the occurrence of phenomenal states.
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  50. Hans Flohr (1995). Sensations and Brain Processes. Behavioral Brain Research 71:157-61.
    A hypothesis on the physiological conditions of consciousness is presented. It is assumed that the occurrence of states of consciousness causally depends on the formation of complex representational structures. Cortical neural networks that exhibit a high representational activity develop higher-order, self-referential representations as a result of self-organizing processes. The occurrence of such states is identical with the appearance of states of consciousness. The underlying physiological processes can be identified. It is assumed that neural assemblies instantiate mental representations; hence consciousness depends (...)
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