Cognitive Psychology

Sam Harris, in his book The Moral Landscape, argues that “science can determine human values.” Against this view, I argue that while secular moral philosophy can certainly help us to determine our values, science—at least as that word is commonly understood—must play a subservient role. To the extent that science can “determine” what we ought to do, it is only by providing us with empirical information, which can then be slotted into a chain of deductive (moral) reasoning. The premises of such reasoning, however, can in no way be derived from the scientific method: they come, instead, from philosophy—and common sense.

Here's the entire book, for free. I found it posted several places on the internet, so even though it's still in copyright, I thought I'd post it here.

I am currently working on a book that's a kind of sequel, except the new book will be on a much larger scale. It's called, tentatively, "Our Visual World." My co-author is the historian Erna Fiorentini, and our publisher is Oxford. There's more about it on this site, and also on my website at

http://www.jameselkins.com/index.php/experimental-writing/257-our-visual-world

All comments are welcome! (Except comments on the chapter "How to Look at an Engineering Drawing": that chapter has an error, and if you're clever enough to find it, you're lucky.)

This research examines whether consumers infer that celebrity endorsers like the products they endorse, and presents a model using these inferences and other characteristics of the endorser to predict attitudes toward the endorsed product. Participants in two experiments examined written endorsement advertisements and were asked to infer the extent to which the endorser truly liked the advertised product and to rate the endorser's attractiveness, similarity to themselves, and knowledge of the product. Attitudes toward the advertisement, the endorser and the product were also measured. The resulting model indicated that product attitudes were predicted by inferences about the endorser's liking for the product and by attitudes toward the endorser.

Introducción 21 CAPITULO 1: Evaluación neuropsicológica 23 CAPITULO 2: Citología del sistema nervioso 33 CAPITULO 3: Anatomía del sistema nervioso 51 CAPITULO 4: Neuropsicobiología de los trastornos motores no apráxicos 81 CAPITULO 5: Neuropsicobiología de los trastornos motores apráxicos 111 CAPITULO 6: Neuropsicobiología de la atención 129 CAPITULO 7: Neuropsicobiología de las funciones ejecutivas 157 CAPITULO 8: Neuropsicobiología de la memoria 179 CAPITULO 9: Neuropsicolobiogía de las agnosias 207 CAPITULO 10: Neuropsicobiología del lenguaje 237 CAPITULO 11: Neuropsicobiología de la inteligencia 275 CAPITULO 12: Neuropsicobiología del trastorno autista y trastornos del ánimo 301 CAPITULO 13: Neuropsicobiología de las demencias 319 FERNANDO MAUREIRA CID -ELIZABETH FLORES FERRO

This paper critically reviews the current status of the concept of distance in human geography in order to argue that recent experimentally-driven work in construal-level theory offers ample opportunities for recasting distance as a key geographical trope. After analysing the four entangled dimensions of distance revealed by construal-level theory (spatial distance; temporal distance; social distance; and hypothetical distance), the paper articulates this research program from experimental psychology with geographical work on non-representational theory, geographical imaginations/imaginative geographies, learning as a geographical process, TimeSpace theorizing, and ontogenetic understandings of space. It is argued that the subjective understanding of distance afforded by construal-level theory can rescue distance from its entrenched association with positivistic geography and spatial analysis. https://doi.org/10.1016/j.geoforum.2016.07.018

THIS IS YOUR CUE: TIME TO TAKE ACTION
Call upon the community or general public, parents and youths, mental health professionals, physicians and nurses, educators, Facebook and other internet social media, religious groups, athletes, celebrities, secular and SBNR, school administrators, news media, Hollywood, academia, scientists, employers and employees, business owners and managers, private individuals and public officials, to join their talents, opportunities, and influence to support student mental health and end school shootings. Sharing this article is one way you can help https://www.academia.edu/35809557

This report reviews and categorizes the enormous corpus of knowledge produced by American academic and policy institutions about U.S. relations with the Middle East and other Islamic actors in the international arena. The report identifies five epistemic communities – conservatives, neoconservatives, realists, liberals and the left – and analyzes their discourses and policy recommendations. Finally, the policies that these epistemic communities recommended are evaluated and assessed. The author recommends a mixed-paradigmatic approach that will not only make the United States more effective in the Middle East but also underscore its continuing relevance to the security and the stability of the region and the global order.

There is the verbal paradigm and there is the nonverbal unseen spiritual paradigm. This paper advocates a spiritual view. Sacred scripture tells us we can only please God if we try very hard (diligently) to seek Him. If you believe God is present here and now and surrounds you with Himself, you can pray that what you ask will be granted "only if it serves your purpose and brings you glory, in Jesus's name."  When you read sacred scripture, you are struck in every verse by the writers' constant awareness of God. This is in stark contrast with the secular life in which one merely seeks the good life in harmony with one’s neighbour but without any awareness of God. When a child is very young she is aware of God, then from pre-school to university, the secular worldview is taught, and the secular media and the secular workplace prohibit God, or place faith in a negative light.

Our lack of awareness of Being results in bewildering experience. The intrinsic inner radiance, the inner light of Being arises out of primordial luminous spaciousness, the unbound openness of unbound pure potentiality. When this primordial ground of Being is veiled and obscured by the lack of experiential awareness, we can be locked into dualistic experiences, and consequently the non-dual nature of the field of Being is experientially foreclosed. The sense of indivisibility of all phenomena and awareness is experientially foreclosed. The capacity to see into, feel into and see through the lucidity of phenomena as the very field of Being becomes foreclosed and densified. We then live contained in mind alone. There is no experience of the field of Being. Without the field of Being we easily become things and objects both to our self and to others.

People abused by angry discipline as children, may tend to abuse or overly punish other people or themselves for perceived wrongs in their adult life. In some individuals, aggressive personality traits may be genetically inherited. The aggressive personality may feel weakened by having guidelines or boundaries for anger. Anger is a normal human emotion, and these guidelines can help express anger in a healthy way.

This special issue addresses the possible connections and mutual benefits of examining together two analytic concepts – memory and periphery. These concepts receive much attention in various scholarly discussions, yet they have done so rather independently from each other. The potential applications and utilities of combining memory and periphery and the epistemic insights they provide for various disciplins are presented in the different contributions to this issue.

Donald Winnicott's radical existential psychoanalytic understanding of transitional awareness and transitional relatedness is an amazing and little used doorway for today's psychotherapist and psychoanalyst. In today's cognitive clinical culture we have become cognitions tampering with cognitions. Life as cognition. Existential Ontology Winnicott's creative understanding of our capacity for transitional awareness and transitional relatedness intertwines both our personal psychology and our innermost experience of our own existential ontology. Transitional knowingness intertwines both our mind and our primordial awareness field. Our field of awareness knows the field of Being since awareness is the field of Being. Transitional awareness intertwines both our mind and our psyche. Donald Winnicott's phenomenological understanding of the self radicalizes our sense of self from being a representational picture or cognitive affective schema or synthesis of disparate psychological part's to a fluid sense of self as a direct experiential felt sense of ongoing continuity of Being. Our knowingness though the medium of awareness, opens for us the direct knowing of the experience of Being. The experience of Being is for us our sense of natural spirituality. Our liminal transitional awareness field opens us into the immediate ongoing intimate experience of Being. This experience of Being is of Being within our very own self and of Being within our very own relational life-world. Ordinary Personhood We, as a most ordinary person, can experience the unfolding movement of the experiencing of Being within our own self as our self, and simultaneously, the unfolding experiencing of our own being as the being-ness of Being which is the Being of the world. As we experience the Being .

Recent theorizing in moral psychology extends rationalist models by calling attention to social and cultural influences . Six studies using adolescents, university students, and adults measured the associations among the self-importance of moral identity, moral cognitions, and behavior. The psychometric properties of the measure were assessed through an examination of the underlying factor structure (Study 1) and convergent, nomological, and discriminant validity analyses (Studies 2 and 3). The predictive validity of the instrument was assessed by examinations of the relationships among the self-importance of moral identity, various psychological outcomes, and behavior (Studies 4, 5, and 6). The results are discussed in terms of models of moral behavior, social identity measurement, and the need to consider moral self-conceptions in explaining moral conduct.

This thesis has two primary goals: (1) to analyze the countours and extent of the generic category of deity in the Hebrew Bible, and (2) propose a semantic base for the term. It begins with a description of the fields associated with cognitive theory, and particularly cognitive linguistics. Chapter 2 examines the cognitive origins of notions of deity and discusses how this heritage is reflected within the biblical texts. The third chapter examines the conceptualization of Israel's prototypical deity, YHWH, beginning from the earliest divine profiles detectable within the text. In Chapter 4 the discussion returns to the generic notion of deity, highlighting references within the biblical text to deities other than YHWH. The conclusion synthesizes the different sections of the thesis, sketching the origins and development of the Hebrew Bible's representation of both prototypical and non-prototypical notions of deity. Implications for further research are then briefly discussed.

Parent are important personality and has great influence in child life. They have active role in child life. Parent have unique attitude, behavior, believe, values and family background and these characteristics varies from parent to parent. Parent in this world behave in different way for rearing their children. Specific attitudes and behaviors which parent show are parenting style and these styles have importance in child life. This article focuses on review of three parenting style presented by Baumrind and their influence on child education and psychological well being. After reviewing literature authors come to know about positive influence of Authoritative parenting style in life domain of child. Review of research literature suggests that Authoritative parenting style can promote through training and media campaign.

In social psychology, the term attribution has two primary meanings. The first refers to explanations of behavior (i.e., answers to why questions); the second refers to inferences or ascriptions (e.g., inferring traits from behavior, ascribing blame to a person). What the two meanings have in common is a process of assigning: in attribution as explanation, a behavior is assigned to its cause; in attribution as inference, a quality or attribute is assigned to the agent on the basis of an observed behavior. Despite the connection between these phenomena, they have distinct psychological characteristics Malle, in press). This chapter will focus on attribution as behavior explanation because it is a far-reaching cognitive and social phenomenon that is embedded in the larger human search for meaning . 1 The discussion will begin with the undisputed founder of attribution work, Fritz Heider, then briefly visit Jones and Davis's contribution, and move on to Harold Kelley's theoretical model. Because many excellent reviews of the standard views on these theories are available (see note 1), I will spend relatively little time recounting them. My goal is rather to point out aspects of classic attribution theories that are not generally emphasized, highlight historical misunderstandings, and bring to light theoretical difficulties that have not been adequately addressed. In the second half of the chapter I then introduce an alternative theory of behavior explanations that builds on previous theories but tries to overcome their major difficulties.

What is your view after reading this paper? Email your views to collegemhc@gmail.com

THE HEART OF THE MATTER:
The idea that every conceived human being is naturally evil, guilty, a sinner, or sinful, is itself child abuse and a blasphemous charge against God.

Preface
Throughout all of Europe we find examples of folk-belief assigning special qualities to the seventh-born son or daughter of a family. At times these attributes were positive, at times negative. However, they always had a magical aura about them (Bloch [1924] 1983). For the most part, these beliefs have been written off as superstitious residue from times past and as a result little attention has been paid to documenting the concrete social practices associated with them. An exception to this tendency is the work of Marc Bloch, who in 1924, called attention to the supernatural powers attributed to the seventh son and at times, to the seventh daughter, born after an uninterrupted series of the same sex, remarking that seventh-born children were credited with a “particular supernatural power” (Bloch [1924] 1983: 293, 296). Writing in 1924, Bloch observed that “La croyance sous cette forme a été et est sans doute encore très largement répandue dans l’Europe occidentale et centrale: on l’a signalée en Allemagne, en Biscaye, en Catalogne, dans presque toute la France, dans les Pays-Bas, en Angleterre, en Escosse, en Irlande […]”  (Bloch [1924] 1983: 294-295).

Specifically, Bloch noted that from at least the 16th century onwards, children born into a seventh position in their family supposedly had the power to heal by touch. Such extraordinary people, often deemed sorcerers, even devils, were also referred to by a variety of expressions such as mahr (German) or murawa (Polish) and consequently they had the ambivalent privilege of tapping into powers that were inaccessible to normal humans. Specifically, they were viewed as having healing and divinatory powers, which could entail shape-shifting (Vaz da Silva 2003). That is, those individuals were endowed with the ability to take the form of an animal. From the point of view of modern Western thought this belief causes the dividing line between humans and animals to become blurred. Nonetheless, that blurring or fusion of two natures would be in accordance with the cosmology of native peoples in other parts of the world, especially contemporary hunter-gatherers, where such animistic beliefs also prevail (Bird-David 1999; Brightman 2002; Ingold 2000; Willerslev 2007).

It is quite clear that the qualities assigned to the seventh-son or daughter harken back to an earlier animistic mindset, notions of nonhuman personhood and social practices that in turn connect back to shamanic modes of healing. At the same time, as noted in the earlier chapters of this study, the fused nature of the Bear Son, the half-human, half-bear being known as Hamalau “Fourteen” in Basque, reflects a similar blurring of the Western human-animal divide and related cultural conceptualizations.

And as Bertolotti has demonstrated in his detailed and extraordinarily well researched study Carnevale di Massa 1950 (1992), European versions of the Bear Son folktales, e.g., Giovanni l’Orso, may well reproduce much earlier beliefs, more in consonance with the cosmovision of hunter-gatherers who inhabited these zones in times past. More concretely, the fact that the figure of Hamalau is grounded in the belief that humans descended from bears allows us to consider the significance and symbolism of this character’s own genesis: he is born of a human female, but his father is a bear. In this sense, he is a double-natured intermediary occupying the ontological ground between humans and bears.

Recent research suggests that romantic love may be literally addictive. Although the exact nature of the relationship between love and addiction has been described in inconsistent terms throughout the literature, we offer a framework that distinguishes between a narrow view and a broad view of love addiction. The narrow view counts only the most extreme, harmful forms of love or love-related behaviors as being potentially addictive in nature. The broad view, by contrast, counts even basic social attachment as being on a spectrum of addictive motivations, underwritten by similar neurochemical processes as more conventional addictions. We argue that on either understanding of love-as-addiction, treatment decisions should hinge on considerations of harm and well-being rather than on definitions of disease. Implications for the ethical use of anti-love biotechnology are considered.

Resumen

Se aborda el fenómeno del individualismo contemporáneo, las transformaciones de la intimidad y la fragilidad de los vínculos humanos. Se muestra cómo las sociedades telemáticas dan lugar a nuevas formas de fuga y ausencia del mundo, a un malestar cultural, donde hombres escindidos entre la agresión y el temor, experimentan derivas identitarias y zozobras existenciales ante la exacerbación del consumo, la alienación del trabajo y el terror difuso de las ciudades del pánico.

Introduction. Executive functions include a variety of components such as the capacity implicated in goal formulation, the faculties employed in processes planning, and the strategies used to achieve the pretended objectives. In a previous work, taking as starting basis those models which have attempted to clarify those processes implicated in executive functions, we posed an integrative model. Development. Starting from this model, we now propose an assessment protocol. Thus, executive functions considered as problem solving, require in generic terms, objective selection, planning, and monitoring processes (tower of Hanoi and zoo map). Each of these sub-processes operate through the working memory both with the visospatial sketch and the phonological loop. The central executive system, or attentional supervisor system (ASS), acts when there is no known solution and we must create an alternative one. Conclusions. In this sense, the ASS could contain the following functions: amplification of the phonological loop and visospatial sketch capacity (Sternberg type tasks), information manipulation and actualisation (n-back paradigm), information manipulation and maintenance (Wechsler Memory Scale letters and numbers), simultaneously work in two cognitive tasks (dual execution tasks), inhibition (Stroop and go-no go paradigms), and cognitive sets alternation (Wisconsin Card Sorting Test). Once this planning process has been done, we must take a decision (gambling task paradigm), being the somatic marker in charge of this process. [REV NEUROL 2005; 41: 177-86]

With contributions from leading international researchers, Contemporary Perspectives on Reading and Spelling offers a critique of current thinking on the research literature into reading, reading comprehension and writing. Each paper in this volume provides an account of empirical research that challenges aspects of accepted models and widely accepted theories about reading and spelling.

This book develops the argument for a need to incorporate less widely cited research into popular accounts of written language development and disability, challenging the idea that the development of a universal theory of written language development is attainable. The arguments within the book are explored in three parts:

overarching debates in reading and spelling
reading and spelling across languages
written language difficulties and approaches to teaching.
Opening up the existing debates, and incorporating psychological theory and the politics surrounding the teaching and learning of reading and spelling, this edited collection offers some challenging points for reflection about how the discipline of psychology as a whole approaches the study of written language skills.

Highlighting ground-breaking new perspectives, this book forms essential reading for all researchers and practitioners with a focus on the development of reading and spelling skills.

A cultural-historical approach to distributed cognition Michael Cole and Yrjö Engeström Michael Cole and Yrjö Engeström A cultural-historical approach It was supposedly Goethe who observed that everything has been thought of before; the task is to think of it again in ways that are appropriate to one's current circumstances. Whoever made the remark, we have thought of it often in relation to the current wave of discovery that both the content and process of thinking (however those slippery terms are interpreted) are distributed as much among individuals as they are packed within them.

Türkiye AB'ye giriş süreciyle birlikte 40 yıldır uygulamakta olduğu teşvik sistemi üzerine oturan bölgesel gelişme politikalarını terk ederek yeni bir uygulama içine girme aşamasındadır. AB'nin bütün aday ülkelere benimsettiği bu yeni yaklaşım sermayeyi, özel sektörü ve bölgesel rekabeti ön planda tutmaktadır. Bu yeni yaklaşımın temel kurumu bölgesel kalkınma ajanslarıdır. Bölgesel gelişme farklarını ortadan kaldırmayı amaçlayan bölgesel kalkınma ajanslarının ana amacı; hizmetler vererek bölgedeki ekonomiyi canlandırmak, bölgesel yatırımları artırmak, bölge halkının kalkınmaya katılımını sağlamaktır.

Carl Jung describes how the human unconscious is the hidden cosmological archetypal dimension of our being in the world. There is the personal unconscious that reflects personal history and experience either forgotten or foreclosed. There is another unconscious that is more primary, pre-reflective and cosmological in origin. In the language of the ancient Phenomenological Dzogchen tradition of Tibetan Buddhism, this existential dimension of archetypal manifestation is called the Sambogakaya realm of experience. This is the subtle realm of lucid forms of light and energy and vortices. These forms of light and energy field configurations become everything and anything. The Sambogakaya dimension manifests the Nirmanakaya dimension. The Nirmanakaya dimension is the actual experience of our self in contextual situations, unfolding through time and space as well as our unfolding of our personal psychological experience. Nirmanakaya is the dimension of our ordinary life world. Nirmanakaya is our being in the world. There is one more dimension. This dimension is the primordial foundational ground of everything and anything. In the ancient tradition of Dzogchen this is named as the Dharmakaya. Dharmakaya is the existential dimension of pure potentiality, pure creativity from which everything and anything manifests. Dharmakaya manifests the Sambogakaya. Dharmakaya is ground awareness, the ground of being. Dharmakaya is Being. Being is not a being but Being manifesting being as infinite numbers of numerous beings. All beings are the manifestation of Being. Dharmakaya is not an entity but manifests infinite numbers of entities.

The preponderance of social networking sites such as Facebook, Youtube and others, have altered the way in which people interact socially in the real world. In fact, much more can be said about the impact of these modern technologies on the basic structure of human personality: the id, ego, and super-ego. The paper proposes a psychosological theory that modifies Sigmund Freud's (1923) basic relationships and interactions of the id, ego and super-ego in his Psycho-analytic Theory. It is claimed that an individual's engagement with virtual reality (social networking) portends a segregation of the super-ego from the id and ego. In a virtual world, social interactions are not constrained by societal norms and standards (super-ego) so that the tendency is for the id (instincts and drives) to merge with the ego (what is real) and they become indistinguishable. The sociological implications of this theory are also explored in this paper.

This essay was published in The Bible and Early Trinitarian Theology, edited by Christopher A. Beeley and Mark E. Weedman, for the CUAP Studies in Early Christianity (Washington DC: Catholic University of America Press, 2018); this is the uncorrected proofs. Exploring the humanity and divinity of Jesus, the Son's relation to the Father, and the agency of the Holy Spirit, it is one of five essays suggesting Johannine contributions to trinitarian discussions in the early church.

Embodiment or embodied awareness is a way of understanding the body. The body is not simply the external body, the body is the lived body. Both the 10 th century Kashmir philosopher Abhinavagupta and the contemporary French phenomenologist Merleau Ponty have a similar view of the lived body, or better 'lived' embodiment. A person may have a most beautiful external objective body but minimally lived in. Embodiment allows us to understand and conceive of the body as a way of living, experiencing and of perceiving through the medium of our embodiment. The body is the medium of the field. A person perceives not simply through eyes and ears alone, but through the whole body. Our body is an instrument of perception. Our body is an instrument of knowingness. The embodiment of awareness is the lived embodying of primordial awareness that liberates our being in the world. The embodiment of awakened awareness pulsates in resonance with and within Being itself.

In this paper we argue that the use of the communicative theory of Jürgen Habermas in planning theory is problematic because it hampers an understanding of how power shapes planning. We posit an alternative approach based on the power analytics of Michel Foucault which focuses on ‘what is actually done’, as opposed to Habermas’s focus on ‘what should be done’. We discuss how the Foucauldian stance problematises planning, asking difficult questions about the treatment of legitimacy, rationality, knowledge and spatiality. We conclude that Foucault offers a type of analytic planning theory which offers better prospects than does Habermas for those interested in understanding and bringing about democratic social change through planning.

We have two ways of knowing. Our mind knows forms, things, both subtle and gross. Faces, hands, buildings, trees, math formulas, mind knows subject and the mind knows otherness. The mind knows dualities, the mind knows me and you, us and them, and this and that. Mind knows time, mind knows the past, the present and the sense of the future. The mind knows things and entities, the mind knows beings, infinite numbers of beings and things. The mind knows difference. The mind thinks conceptually, feels affectively, imagines through imagery, the mind has sense and the mind has memory. The mind knows dualistically.

In this chapter, we begin with the historical and conceptual background of phenomenological psychology. We then highlight some of the major methodological principles that guide phenomenological research in psychology. After a discussion of procedures that typically are involved in empirical research, we illustrate the orientation by describing a particular application of these methods.