Objectivity In Autophenonmenology And Heterophenomenology.

Nancy Scheper-Hughes excellently presented how certain external forces can alter the perception of how an individual sees and feels about the world. My previous assumption about the world

BibliographyBooks1.Burt, C. (1962). The concept of consciousness. British Journal of Psychology, 53, 229-2422.Carlson, N., & Buskist, W. (1997). Psychology: The science of behavior (5th ed.). Boston: Allyn & Bacon.

Daniel Bor, a psychological researcher, and author, wrote an article titled “When Do We Become Truly Conscious” published on September 4, 2012 and in this article he discusses the idea of consciousness. Through use of deductive reasoning Bor refers to early opinions viewing consciousness as magic and discusses the science behind demystifying consciousness. Bor also discusses the ethical arguments behind learning for about consciousness. Bor also lists some of the emotional arguments centered on human awareness. Bor’s use of rhetorical strategies is designed to state his opinion in a simple and easily read way.

The main research method presented in this article is through a phenomenological strategy; which Stanford University defines phenomenology as, “The study of structures of consciousness as experienced from the first-person point of view. The central structure of an experience is its intentionality, its being directed toward something, as it is an experience of or about some object” (2015). Through this strategy, the authors were able to collect their data at a much more in-depth measure of the individual participants lived experiences. The authors also utilized a, Participant Sampling Strategy to successfully maximize the representation of

Thus, one may further conclude that the only difference between a "normal" individual and Dennett's hypothetical case is the great temporal gap that exists between the brain and the body in Dennett's case. A difference that one may believe does not have clear philosophical implications. Therefore, it can be suggested that Dennett, in setting up his scenario in this way, does not contribute much more insight into the ‘self'-phenomenon than many

The main assumption of the biological approach is behaviour and experiences can be explained by biological changes in the body. This approach focusses on the investigation of the brain, nervous system and other biological factors such as hormones; whereas the main assumption of the cognitive approach is that information received from our senses is processed by the brain and that this processing influences how we behave or at least justifies how we behave the way we do. Cognitive processes are examples of hypothetical constructs – researchers cannot directly observe processes such as thinking but we can infer what a person is thinking based on how they act (behavioural patterns). Some key researchers in the biological approach are Maguire et. Al (2000) - Navigation-related structural changes in the hippocampi of taxi drivers, and Sperry (1968) - Hemisphere disconnection and unity in consciousness. Some key researchers in the cognitive approach are Loftus and Palmer (1974) - eyewitness testimony and Baron-Cohen (1997) – Autism.

The understanding on the knowledge of other minds has provided a puzzle known as the inverted spectrum. This possibility has emerged as an important challenge to functionalist accounts of qualia. Functionalism is committed to defining mental states in terms of their cause and effects . By identifying sensory events with casual roles, however, functionalism appears to be missing qualitative aspects all together. The topic of spectrum inversion has often been raised as a contradiction to functionalism, as well as other materialist theories about consciousness. These negates to functionalism show that even when all the relevant physical facts are held constant, the facts about qualia can still vary, hence that the phenomenal must be over

As our scientific paradigm has shifted towards a materialist account of the world, many thinkers believe that appeals to the supernatural cannot provide truth. Consequently, beliefs that had once been considered adequate must now be reworked if not torn down entirely to fit this new world view. Daniel Dennett’s book Consciousness Explained attempts to provide an account of our internal experience (i.e. Consciousness) that is rooted in the materialist world view. Though he is not the first to undertake this project, he takes issue with what he perceives to be the popular materialist account of consciousness, and seeks promote his own theory. With this essay I aim to offer an informative summary of the book followed by an evaluative dialogue of its central claims.

In "The Cognitive Unconscious", John F. Kihlstrom attempts to persuade the audience that the unconscious mind is not only real, but a valuable component to a human’s psychological processing. He does this by using diction, imagery, and ethos to rationalize, familiarize, and actualize his argument.

For many years the question of whether or not the unconscious mind really exists, and if it does then what does it consist of has baffled many theorist’s minds and has made many philosophers question themselves. There have been debates on whether the conscious mind is influenced by other parts of the mind. These parts are indented within the unconscious, which has processes such as personal habits, intuition and being oblivious to certain things in life. While we are completely aware of what is happening I the conscious mind, we have absolutely no idea of what information is stored in the unconscious mind. It is believed that the unconscious mind comprises various significant and disturbing material, which is required to be kept out of awareness as they may be too menacing to completely acknowledge and be mindful of. There are been some critics that have completely disbelieved the existence of the unconscious mind. Many psychological scientists today believe that the unconscious mind is the shadow of a “real” conscious mind. However, through extensive research, evidence has been found that the unconscious is not visibly complex, controlling, or action-orientated.

With this controversy of trying to figure out reality and the universe comes the understanding of our own consciousness. Alan Wallace takes a look into becoming consciously aware of your own self and consciousness in his book, “Embracing Mind: The Common Ground of Science and Spirituality.” However, this idea of metaphysical materialism and naturalism can challenge this notion of conscious awareness because it involves this idea that our mind can persuade our body, whereas metaphysical materialism/ naturalism believes that the body persuades the mind. Therefore, Wallace’s look at conscious awareness is challenging the notion of metaphysical materialism and naturalism.

There are many facts that are unknown about the mind. For centuries, philosophers and scientists have tried to understand how it works. We have learned that the mind has a number of different levels of processing. Before Sigmund Freud “nearly all the previous research and theorizing of psychologists had dealt with conscious, such as perception, memory, judgment, and learning“ (Hunt185). Freud brought forth a number of theories that dealt with “the unconscious and its crucial role in human behavior”(Hunt 185). The unconscious is a storage area for information that is not being used. It is also the home of “powerful primitive drives and forbidden wishes that constantly generated pressure on the conscious mind”(Hunt

The first view he considers is that one’s body determines where the self is. This view seems to correspond to Dennett’s initial “force of mental habit” (1, p3) by identifying one’s location to where one is sensing and interacting with the world. (3) However, Dennett quickly rejects this notion in support of brain transplant thought experiments where, “one wants to be the donor,

In the stages leading up to self-consciousness, consciousness placed the locus of truth into that which it took to be other than itself. The particular and immediate being of the

La psicología social intenta comprender, explicar y predecir cómo los pensamientos, sentimientos y acciones de los individuos son influenciados por los pensamientos, sentimientos y acciones percibidos, imaginados e implícitos, de otros individuos, Allport (1968); se constituye en un esfuerzo intelectual sistemático por comprender la experiencia y la conducta humana ya sea en su faceta individual grupal o colectiva, en virtud de nexos reales, imaginarios y simbólicos que vinculan a los hombres en su vivir cotidiano (Sabucedo, D 'Adamo, & García,