This paper explores the meaning and the development of consciousness in the human child. The idea of a self is made up of at least two major aspects. These can be referred to as the machinery of the self and the mental state of the idea of “me”. The machinery of the self involves all unconscious, unreferenced action of the body, including its physiology and its processing of information that in turn includes cognitions and emotional states, which are unavailable to (...) consciousness. The mental state or the idea of “me” is that part of the self that makes reference to itself. This mental state develops over the first 2 years of life and is a function of both brain maturation processes as well as socialization. (shrink)
The association between emotional expression and physiological emotional states is at best, modest. Using data from the autonomic nervous system (ANS), central nervous system (CNS), and hormonal systems there appears to be an association which accounts for approximately 10—20% of the variance between them. Excluding measurement error, it is proposed that the need for action and regulation accounts for the low levels of synchrony. Understanding system responses allows for the study of individual differences as a way of understanding both emotional (...) expressions and states. (shrink)
The implementation of Project Tiger in India, 1973-1974, was justly hailed as a triumph of international environmental advocacy. It occurred as a growing number of conservation-oriented biologists were beginning to argue forcefully for scientifically managed conservation of species and ecosystems -- the same scientists who would, by the mid-1980s, call themselves conservation biologists. Although India accepted international funds to implement Project Tiger, it strictly limited research posts to Government of India Foresters, against the protests of Indian and US biologists who (...) hoped to conduct the scientific studies that would lead to better management and thus more effective conservation of the tiger. The foresters were not trained to conduct research, and in fact did not produce any of significance for the first 15 years of Project Tiger's existence. The failure of biologists to gain access to India's tigers in the 1970s was caused by many factors, but not least among them was a history of disdain among conservation-oriented biologists for government officials managing reserves, and the local politics of conservation. Project Tiger, then, serves as a case study for the discussion of the intersection of conservation biology with non-scientific concerns, including nationalism and the desire of the Indian government to more completely control its land. (shrink)
Mood has varied effects on cognitive performance including the accuracy of face recognition . Three experiments are presented here that explored face recognition abilities in mood-induced participants. Experiment 1 demonstrated that happy-induced participants are less accurate and have a more conservative response bias than sad-induced participants in a face recognition task. Using a remember/know/guess procedure, Experiment 2 showed that sad-induced participants had more conscious recollections of faces than happy-induced participants. Additionally, sad-induced participants could recognise all faces accurately, whereas, happy- and (...) neutral-induced participants recognised happy faces more accurately than sad faces. In Experiment 3, these effects were not observed when participants intentionally learnt the faces, rather than incidentally learnt the faces. It is suggested that happy-induced participants do not process faces as elaborately as sad-induced participants. (shrink)
Shared knowledge of intentionality as well as shared knowledge of anything depends on the organism's understanding of itself, others, and the possible relations between self and other. This understanding involves mental representations of me, which emerges in the second half of the second year in the human infant, and it is this ability that gives rise to humanlike social understanding and complex self-conscious emotions.
Two major problems exist in studying development: Similar behaviors do not need to reflect the same underlying process, different behaviors can reflect the same process; earlier behaviors do not necessarily lead to later behaviors. Empathy, rather than social contagion, is supported by different processes; contagion supported by prewired species behavior, empathy by cognitions, in particular, the cognitions about the self – a meta-representation.
Altruism by definition involves the self's evaluation of costs and benefits of an act of the self, which must include cost to the self and benefits to the other. Reinforcement value to the self of such acts is greater than the costs to the self. Without consideration of a self-system of evaluation, there is little meaning to altruistic acts.
Heidegger Beyond Deconstruction argues that Heidegger's question of being cannot be separated from the question of nature and culture, and that the history of being describes the growing predominance of culture and technology over nature, resulting in today's environmental crisis. It proposes that we turn to Heidegger's thought in order fully to understand this crisis. In doing so it is necessary to retrieve those elements of his thought which are most maligned by Derridean deconstruction: the pastoral, the homely, the local. (...) In a world coming to terms with the destructive nature of ‘globalisation' and the networks of distribution and travel which lacerate the globe, we are witnessing a gradual return to the ‘locally produced', the ‘organic', the ‘micro-generation' of energy unplugged from the national and international grid: in other words, a return to the ‘near'. The necessities and problems inherent in this return, which the ‘environmental movement' must address, are already to be found in Heidegger's thought. Lewis confronts this thought with that of Lacan, Levinas, Žižek, and Marx in order to reinvent the element to which deconstruction usually confines it and bring it into a position from which to confront the most pressing ethical and political questions of today. (shrink)
Can philosophy conceive of a perfect animal? Can it think of the animal as anything other than an imperfect human? This books using the Hegelian dialect to rework the philosophy of nature in order to assign a proper place to the animal.
Bernard Stielger has recently emerged as one of the most significant and original thinkers in the new generation of French philosophers following Derrida and Deleuze.Drawing on art, anthropology, economics, cultural studies, psychoanalysis, politics and sociology, the essays in this collection, by a range of world-class specialists, are united around Stiegler's key concept of technics, which, he argues, constitutes what it is to be human.Stiegler is revealed as a thinker at the forefront of our contemporary concerns with consumerism, technology, inter-generational division, (...) political apathy and economic crisis. His ambitious project goes beyond these sources of social distress to uncover and examine precisely 'what makes life worth living'. (shrink)