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Journal articles on the topic 'Telepathy'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Johnstad, Petter Grahl. "Psychedelic Telepathy: An Interview Study." Journal of Scientific Exploration 34, no. 3 (September 15, 2020): 493–512. http://dx.doi.org/10.31275/20201747.

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This article presents an interview study of telepathic experiences induced by psychedelic drugs, with the aim of broadening our understanding of the nature and characteristics of such experiences. Of 40 psychedelics users interviewed about their experiences, 16 reported some form of psychedelic telepathy. Respondents were recruited at various online fora for individual interviews via private messaging. They reported three main types of telepathic communication: 1) an information-exchange type of telepathy that often enabled people to communicate in images as well as words; 2) a type sometimes referred to as telempathy that allowed for the direct exchange of feeling-states; 3) a state of self-dissolution and telepathic unity where one could not differentiate one’s own thoughts and feelings from those of the friend or partner. Some participants complained about the lack of privacy especially in the more intense forms of telepathic states, and were hesitant to repeat the experience, while others claimed they had become accustomed to such states and experienced them regularly. The article concludes that further studies are warranted, and suggests a research design for an experimental study of psychedelic telepathy. Keywords: psychedelic, interview, qualitative, telepathy, self-dissolution

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2

Winter, William. "Telepathy As a Natural And Normal Process of Life Contextual Support from Biology, Psychology, and Philosophy." Journal of Consciousness Studies 29, no. 5 (June 1, 2022): 130–49. http://dx.doi.org/10.53765/20512201.29.5.130.

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Telepathy has never enjoyed acceptance in mainstream psychological science, typically marginalized as parapsychology or dismissed as a form of pseudoscience. The substantial body of empirical research on telepathy is routinely countered by criticism from the academic mainstream for methodological flaws and poor replicability. Moreover, there is no generally accepted scientific theory that could account for the mechanisms or products of telepathic phenomena. This article attempts to provide a conceptual framework for understanding telepathic phenomena by identifying it as a special case of intersubjectivity. It provides numerous examples of intersubjectivity as it manifests in the biological, physical, and behavioural/psychological domains. Telepathy, as cognitive intersubjectivity, is defined as the simultaneous non-verbal, non-gestural sharing of thoughts or mental processes among two or more individuals. Contemporary theoretical support for telepathy is anchored in the emerging frameworks of enactivism, radical embodied cognition, and interpersonal neurobiology.

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Pyatkova, Vassa A. "APPROACHES TO TELEPATHY IN RUSSIA IN THE LATE 19TH - EARLY 20TH CENTURY." Studia Religiosa Rossica: Russian Journal of Religion, no. 4 (2020): 100–115. http://dx.doi.org/10.28995/2658-4158-2020-4-100-115.

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The article describes a variety of approaches to realizing the phenomenon of telepathy in Russia in the late 19th – early 20th century. Telepathy kindled interest of scientists, occultists, members of religious groups and general public. Reasons behind the interest towards this phenomenon varied in each specific case. Scientists viewed telepathy as a phenomenon that was worth exploring, and created theories that would explain it. At the same time, some of them regarded such studies as a way of justifying the possibility of life outside of a physical body. Telepathic experiments aimed to prove the independence of human psyche from the body were also conducted by those not associated with academic science. Occultists preferred describing the phenomenon of telepathy without resorting to scientific terminology and used occult anthropological concepts instead. In popular occultism represented by mentalism, telepathy was viewed as a practice capable of improving the quality of living. Christian spiritualists and some representatives of Orthodox clergy took interest in telepathy as a means of proving the immortality of soul. Moreover, they used the telepathy theory to justify the efficacy of traditional religious practices, in particular the prayer. Despite of the variances in the reasons behind the interest towards telepathy and in its explanations, the interest to this phenomenon reflected a common trend of that age towards rethinking the anthropology

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4

Wooffitt, Robin. "Relational psychoanalysis and anomalous communication." History of the Human Sciences 30, no. 1 (December 28, 2016): 118–37. http://dx.doi.org/10.1177/0952695116684311.

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There has been consistent interest in telepathy within psychoanalysis from its start. Relational psychoanalysis, which is a relatively new development in psychoanalytic theory and practice, seems more receptive to experiences between patient and analyst that suggest ostensibly anomalous communicative capacities. To establish this openness to telepathic phenomena with relational approaches, a selection of papers recently published in leading academic journals in relational psychoanalysis is examined. This demonstrates the extent to which telepathy-like experiences are openly presented and seriously considered in the relational community. The article then discusses those characteristics of the relational approach that may facilitate greater openness to telepathic experience. The argument is that relational psychoanalysis provides a coherent framework in which otherwise anomalous phenomena of patient–analyst interaction can be understood.

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Grosso, Michael. "Flying Friars and Other Exceptions." Journal of Scientific Exploration 34, no. 3 (September 15, 2020): 605–7. http://dx.doi.org/10.31275/20201885.

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Stephen Braude’s editorial “Does Telepathy Threaten Mental Privacy” speaks to one reason some people might resist accepting the reality of paranormal abilities. It is somewhat of a puzzle why so many otherwise rational people shy away from psi. If we accept telepathy, it might seem we’re exposed to others snooping on our innermost secrets and intentions. Deploying a distinction made by C. D. Broad between telepathic cognition and telepathic interaction, Braude argues that our fear of telepathic intrusion is greatly exaggerated. I, for example, often think of someone just before he or she calls on the phone. When that happens, I have no knowledge of what the caller is going to tell me, No cognition, just a bit of interaction. Telepathic connection doesn’t necessarily imply telepathic cognition. No danger of your hidden self being exposed in most common forms of telepathy. There are, however, some examples where it looks like real telepathic cognition comes into play. In the early stages of 17th century Joseph of Copertino’s career as a priest, his superiors had to ask Joseph to desist from calling the brothers out in public for every peccadillo they committed. In a typical example cited, he embarrassed a brother for thinking about eating cherries and other things while saying his prayers. His superiors urged Joseph to be more discreet and say things like—“you need to adjust your moral compass.” Joseph did learn to be more discreet but his Vita shows him repeatedly tuning into the specifics of other minds. For example, he was able to distinguish persons who came merely to observe him out of curiosity. Let me quote one sworn deposition from a Brother Francesco that illustrates telepathic cognition.

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6

Derrida, Jacques. "Telepathy." Oxford Literary Review 10, no. 1 (July 1988): 3–41. http://dx.doi.org/10.3366/olr.1988.001.

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Bhavsar, Jwalant. "Concepts of Extrasensory Potential Telepathy in the Literature of Pandit Shriram Sharma Acharya." Dev Sanskriti Interdisciplinary International Journal 19 (January 31, 2022): 23–33. http://dx.doi.org/10.36018/dsiij.v18i.228.

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Telepathy is considered a unique supernatural phenomenon that falls under the classification of Extra Sensory Potentials. The western world has developed several concepts and theories based on the assumptions and experiences of several learned individuals. Here, the present study was based on eastern philosophies written and practiced by Pandit Shriram Sharma Acharya Ji, who is the most recent legend with a perfect balance of scientific perspective towards spirituality. His establishments and achievements are unique as they all despite his physical absence consistently thrive to blend both the extreme ends. This research aims to present a concept of telepathy from the viewpoint of Pandit Shriram Sharma Acharya Ji. Telepathy is renowned fashionably for its misconceptions as well as scientific inexplicability. The potential classified as extrasensory exists and is experienced substantially but when it comes to controlled experimentation, it is very difficult to carry out as they are dependent on individuals’ spiritual life and journey. Pandit Shriram Sharmaji was a spiritual scientist who has throughout his life experimented with spirituality on his life. His concepts are not only mere assumptions but filled with deep understanding, scientific references, and research. After the in-depth study of the literature of Pandit Shriram Sharmaji, which includes his huge volumes of complete works (Vangmays) and other spiritual and scientific texts, it was found that the telepathic capacities, through the proper practice of various spiritual techniques and personality refinements, can also be acquired and enhanced too. This opens up several new areas of research in the field of Extrasensory potential, especially Telepathy.

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Li, Zengjing. "Teletechnologies of Death and Mourning in Don DeLillo’s The Body Artist and Nicholas Royle’s Quilt." Word and Text - A Journal of Literary Studies and Linguistics 13 (2023) (December 30, 2023): 73–90. http://dx.doi.org/10.51865/jlsl.2023.05.

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Teletechnologies are changing the way we cope with loss and grief. Apart from their romanticized relationship with death in the history of literature, teletechnologies also figure prominently as productive metaphors in critical theories. Psychoanalysis and deconstruction view telecommunication in its various forms as intricately connected to notions of telepathy and the unconscious, a point shared by Don DeLillo’s The Body Artist and Nicholas Royle’s Quilt. Both novels attach great importance to how the process of individual mourning, in the presence of different forms of technologies, is inscribed with a distinctive telepathic effect. Specifically, DeLillo’s text portrays the radio as an uncanny harbinger of death, and Quilt forges a link between the faltered telephone communication and the spectral moments when the dead is calling. The article proposes to conceive, from a psychoanalytical perspective, the subject of teletechnologies as a critical starting point to address related issues of telepathy and telecommunication and to understand death as loss in the contemporary age.

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Jones, David. "Dental telepathy." Nature 341, no. 6239 (September 1989): 190. http://dx.doi.org/10.1038/341190b0.

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Bourland, Anne-Claire, Peter Gorman, Jess McIntosh, and Asier Marzo. "Project telepathy." Interactions 25, no. 5 (August 22, 2018): 16–17. http://dx.doi.org/10.1145/3241945.

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Braude, Stephen. "Does Telepathy Threaten Mental Privacy?" Journal of Scientific Exploration 34, no. 2 (June 7, 2020): 199–208. http://dx.doi.org/10.31275/20201829.

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A long-standing concern (or at least a belief) about ESP, held by both skeptics and believers in the paranormal, is that if telepathy really occurs, then it might pose a threat to mental privacy. And it’s easy enough to see what motivates that view. Presumably we like to think that we enjoy privileged access to our own mental states. But if others could come to know telepathically what we’re thinking or feeling, then (among other disquieting prospects) that would mean that our sins of the heart and most embarrassing or repulsive fleeting thoughts would potentially be available for public inspection. But how well-founded is that belief or concern? To get a grip on the issues, we should begin by considering the valuable distinction (perhaps first mentioned by C.D. Broad--Broad, 1953, 1962) between telepathic (or clairvoyant) cognition and telepathic (or clairvoyant) interaction. As you would expect, every instance of the former would be an instance of the latter, but the converse doesn’t hold—that is, ESP interaction may occur without ESP cognition. To see why this matters, we must take a closer look. If telepathic cognition occurs at all, it would presumably be a form of non-sensorial knowledge about another individual’s state of mind. More specifically, it would be a state of affairs in which so-called “percipient” A comes to know something about a telepathic interaction A has with another individual B. And what kind of things might A telepathically come to know? Well, presumably, in its most robust (and most intrusively intimidating) form, A would learn what’s going on in B’s mind—that is, that B is having certain thoughts, perceptions, or emotions. But it would still be an instance of telepathic cognition—admittedly, less intimidating or threatening to one’s mental privacy—if A learned merely that B was the telepathic cause of A’s current thought or experience—that is, that B was directly influencing or interfering with A’s stream of consciousness, whether or not A’s resulting thoughts or experiences were those of B or known by A to be those of B.

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Donovan, James M. "Reinterpreting Telepathy as Unusual Experiences of Empathy and Charisma." Perceptual and Motor Skills 87, no. 1 (August 1998): 131–46. http://dx.doi.org/10.2466/pms.1998.87.1.131.

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Telepathy is often dismissed because it is judged to be contrary to the accepted facts of social psychology. This article argues that what is called telepathy may require nothing more than empathy and charisma and is reducible to these sociopsychological constructs. Two studies explore this hypothesis. In the first the proposed relationship is used to explain the sheep-goat effect. In the second study scores on charisma and empathy are used as direct predictors of telepathy scores. The results in combination support the interpretation of telepathy as phenomenologically impressive social psychological events which in Jess dramatic instances are termed empathy and charisma.

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FIALÍK, IVAN. "SEPARATION BETWEEN CLASSICAL AND QUANTUM WINNING STRATEGIES FOR THE MATCHING GAME." International Journal of Foundations of Computer Science 19, no. 06 (December 2008): 1449–59. http://dx.doi.org/10.1142/s0129054108006388.

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Communication complexity is an area of classical computer science which studies how much communication is necessary to solve various distributed computational problems. Quantum information processing can be used to reduce the amount of communication required to carry out some distributed problems. We speak of pseudo-telepathy when it is able to completely eliminate the need for communication. The matching game is the newest member of the family of pseudo-telepathy games. After introducing a general model for pseudo-telepathy games, we focus on the question what the smallest size of inputs is for which the matching game is a pseudo-telepathy game.

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Rabeyron, Thomas, Renaud Evrard, and Claudie Massicotte. "Psychoanalysis and Telepathic Processes." Journal of the American Psychoanalytic Association 69, no. 3 (June 2021): 535–71. http://dx.doi.org/10.1177/00030651211022332.

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Freud’s writing on the topic of thought-transference stimulated controversy among analysts and original reflection on psychoanalytic understandings of the psyche. The notion of telepathy has also contributed significantly to the development of fundamental psychoanalytic concepts, including transference, projective identification, and primary forms of symbolization processes. The notion of telepathy, especially in light of current trends in post-Bionian and field theories, is used to outline an epistemological framework in which the clinical relevance of this notion becomes clear. Epistemological questions raised by telepathy and how this notion relates to the most originary and primary forms of the intersubjective relationship are addressed before questioning the conditions for the emergence of telepathy, its integration within contemporary psychoanalytic theory, and its ontological nature.

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Zieger, Susan. "“MISS X,” TELEPATHY, AND AFFECT ATFIN DE SIÈCLE." Victorian Literature and Culture 46, no. 2 (May 16, 2018): 347–64. http://dx.doi.org/10.1017/s1060150318000049.

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In his bookApparitions and Thought-Transference:An Examination of the Evidence for Telepathy(1895), Frank Podmore relates what might at first seem a humdrum occurrence of settling into bedtime reading. The diary he has transcribed, of a woman he calls D, records on January 6th, “Tried several books . . . finally took to ‘Villette.’” But D’s choice was not completely autonomous. She was clearly influenced by her friend, “X.” As Podmore wrote, “From Miss X's diary it appears that she willed D to readThe Professor,” which he notes, portentously, was “also by Charlotte Brontë.” X got luckier – or honed her skills – a few weeks later, when D recorded “Sonnets by E.B.B. 10:30 p.m.” and “In Miss X's diary, written at about 10 p.m., appears the entry, ‘Sonnets viii-ix., E.B.B.’” Assessing the records, Podmore found X's influence over D's literary taste to be “presumably telepathic” (122–23). Although the phenomenon was sensational, the circumstances surrounding it were decidedly mundane, ranging from bedtime reading to hearing X's piano-playing at a distance of miles, and meeting specific people at certain times. At a second glance, the phenomenon remains humdrum. Gauri Viswanathan has described how the institutionalization of Theosophy created reality effects that routinized its mysticism, rendering it ordinary (7). Similarly, though psychical research studied the numinous, its institutions ensconced it in bureaucracy, making it mundane. In the last quarter of the nineteenth century in Britain, the oddly interesting-yet-boring phenomenon of thought-reading became a cultural activity that ranged between scientific research, domestic pastime, and popular entertainment. Could people read each other's minds? If so, how was it done? Thought-reading arose to compete with Spiritualism, the practice of contacting the dead through séances. Its most mysterious public persona, and one of the more intriguing historical figures of the period, was Podmore's aficionado of Charlotte Brontë and Elizabeth Barrett Browning, the presumed telepath known as Miss X.

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Arango, Manuel A., and Michael A. Persinger. "Geophysical Variables and Behavior: LII. Decreased Geomagnetic Activity and Spontaneous Telepathic Experiences from the Sidgwick Collection." Perceptual and Motor Skills 67, no. 3 (December 1988): 907–10. http://dx.doi.org/10.2466/pms.1988.67.3.907.

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All cases ( n = 93) of putative subjective psi experiences that contained the day, month, and year of occurrence were determined from the 1922 Sidgwick collection. Multivariate analysis of variance for telepathic experiences concerning death and crisis ( n = 43), telepathic experiences concerning more mundane events ( n = 28) and experiences (case controls) involved with temporal discrepancies ( n = 22) showed that only telepathic experiences concerning death and crisis occurred on days when the geomagnetic activity was significantly less than the 3 days before or the 3 days after the experiences. The other two classes of cases did not demonstrate this effect. The V-shaped pattern in geomagnetic activity was similar to that found in the Gurney-Podmore-Myers collection (1868 through 1886) and the Fate collection (1920 through 1980) as well as the strongest Maimonides experimental dream telepathy cases.

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Woods, Derek. "SANITATION AND TELEPATHY: GEORGE ELIOT'S THE LIFTED VEIL." Victorian Literature and Culture 45, no. 1 (February 13, 2017): 55–76. http://dx.doi.org/10.1017/s1060150316000437.

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The Great Stink of London took place one year before the publication of George Eliot's The Lifted Veil (1859). As a peak sanitary crisis, the Great Stink helps us to understand the particular telepathy of Eliot's narrator, since The Lifted Veil combines the rhetoric of telepathy with that of a more threatening form of transmission among bodies: foul odor and contagious air. Throughout the figurative structure of Eliot's story, tropes that convey the narrator's ostensibly supernatural experience contain traces – sometimes cryptic, sometimes explicit – of the earthly matter of sanitary crisis. The first section of this essay explores the sanitary dimension of The Lifted Veil, linking the story to sanitary crisis and to Victorian materialist psychology – particularly the work of George Henry Lewes – which conceived mind in physical terms. With the role of sanitation established, the second section shows the importance of the sense of smell to Latimer's first-person narration of telepathy. This section outlines the transition, contemporaneous with sanitary reform, from the use of animal to the use of vegetable perfumes. Throughout the story, vegetable scents act as prophylaxes against the narrator's too-physical telepathy. From these readings, it becomes clear that Eliot writes “extrasensory” perception with recourse to sensory figures. Telepathy and sanitation overlap in this exceptional gothic science fiction in such a way as to demand a new concept of olfactory telepathy.

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Radin, Dean. "Thinking about telepathy." Think 1, no. 3 (2003): 23–32. http://dx.doi.org/10.1017/s1477175600000415.

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Dean Radin, laboratory director at The Institute of Noetic Sciences (California, USA), argues that telepathy is real, and suggests that quantum mechanics may ultimately provide an explanation of how it works.

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Brassard, Gilles, Anne Broadbent, and Alain Tapp. "Quantum Pseudo-Telepathy." Foundations of Physics 35, no. 11 (November 2005): 1877–907. http://dx.doi.org/10.1007/s10701-005-7353-4.

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GISIN, NICOLAS, ANDRÉ ALLAN MÉTHOT, and VALERIO SCARANI. "PSEUDO-TELEPATHY: INPUT CARDINALITY AND BELL-TYPE INEQUALITIES." International Journal of Quantum Information 05, no. 04 (August 2007): 525–34. http://dx.doi.org/10.1142/s021974990700289x.

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Pseudo-telepathy is the most recent form of rejection of locality. Many of its properties have already been discovered: for instance, the minimal entanglement, as well as the minimal cardinality of the output sets, have been characterized. This paper contains two main results. First, we prove that no bipartite pseudo-telepathy game exists, in which one of the partners receives only two questions; as a corollary, we show that the minimal "input cardinality", that is, the minimal number of questions required in a bipartite pseudo-telepathy game, is 3 × 3. Second, we study the Bell-type inequality derived from the pseudo-telepathy game known as the Magic Square game: we demonstrate that it is a tight inequality for 3 inputs and 4 outputs on each side and discuss its weak resistance to noise.

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Brassard, G., A. A. Methot, and A. Tapp. "Minimum entangled state dimension required for pseudo-telepathy." Quantum Information and Computation 5, no. 4&5 (July 2005): 275–84. http://dx.doi.org/10.26421/qic5.45-2.

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Pseudo-telepathy provides an intuitive way of looking at Bell's inequalities, in which it is often obvious that feats achievable by use of quantum entanglement would be classically impossible. A~two-player pseudo-telepathy game proceeds as follows: Alice and Bob are individually asked a question and they must provide an answer. They are \emph{not} allowed any form of communication once the questions are asked, but they may have agreed on a common strategy prior to the execution of the game. We~say that they \emph{win} the game if the questions and answers fulfil a specific relation. A~game exhibits \emph{pseudo-telepathy} if there is a quantum strategy that makes Alice and Bob win the game for all possible questions, provided they share prior entanglement, whereas it would be impossible to win this game systematically in a classical setting. In~this paper, we show that any two-player pseudo-telepathy game requires the quantum players to share an entangled quantum system of dimension at least~\mbox{$3 \times 3$}. This is optimal for two-player games, but the most efficient pseudo-telepathy game possible, in terms of total dimension, involves \emph{three} players who share a quantum system of dimension~\mbox{$2 \times 2 \times 2$}.

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Farber, Sharon. "The Relationship of Mental Telepathy to Trauma and Dissociation." Frontiers in the Psychotherapy of Trauma and Dissociation 2 (2018): 267–89. http://dx.doi.org/10.46716/ftpd.2018.0015.

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When we regard telepathy as a weird new-age concept, we can easily lose sight of how psychoanalysis seems to so many patients to be a form of mind-reading. The paranormal has always been controversial in psychoanalysis, and Freud’s deep interest in it has been marginalized. Several studies have found that a person with a history of trauma and dissociation will be more likely to report a high frequency of psychic or paranormal experience than a person who does not have such a history (Carpenter, 2015). The reasons for this will be explored, and a case demonstrating telepathic communication between a very dissociated, traumatized patient and her therapist will be presented. Using an information-processing model, I will illustrate how the patient’s subsymbolic information became converted to the verbal symbolic by means of my use of evoked images.

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Nikolic, Nemanja, Ljubisa Bojic, and Lana Tucakovic. "Brain-machine interface: New challenge for humanity." Filozofija i drustvo 33, no. 2 (2022): 283–96. http://dx.doi.org/10.2298/fid2202283n.

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The aim of this paper is to clarify specific aspects of the impact of the brain-machine interface on our understanding of subjectivity. The brain-machine interface is presented as a phase of cyborgization of humans. Some projects in the field of brain-machine interface are aimed at enabling consensual telepathy - communication without symbolic mediation. Consensual telepathy refers to one of potential ways of transmission of information within singularity. Therefore, consensual telepathy is an important aspect of singularity. Singularity or human-machine symbiosis shows some similarities with child-mother unity. Therefore, the psychodynamic perspective might be considered useful in thinking about human-machine symbiosis. Knowledge from developmental psychodynamic psychology combined with insights by Slavoj Zizek and Jean Baudrillard provides an additional perspective looking at human-machine symbiosis. The paper claims that if consensual telepathy becomes another way of communication, it will have the potential to annihilate subjectivity making it schizophrenic. At the same time, we look at the possibility of an escape from our inner world through the prism of addictions.

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Marder, Elissa. "Mourning, Magic and Telepathy." Oxford Literary Review 30, no. 2 (December 2008): 181–200. http://dx.doi.org/10.3366/e030514980800028x.

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Gawron, P., and Ł. Pawela. "Relativistic Quantum Pseudo-telepathy." Acta Physica Polonica B 47, no. 4 (2016): 1147. http://dx.doi.org/10.5506/aphyspolb.47.1147.

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Gomes, Juliana Novo, and Julia Cataldo Lopes. "Might language be telepathy?" Revista da ABRALIN 19, no. 2 (July 16, 2020): 1–7. http://dx.doi.org/10.25189/rabralin.v19i2.1428.

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Seeking to decipher the process of understanding and producing language, Fedorenko reports three discoveries made by her laboratory during the last decade, achieved through behavioral, computational and brain imaging methodologies. First, Fedorenko proposes that regions that support the language are selective only to it. She then argues that regions that support syntactic processing are the same ones that support semantic processing. Finally, Fedorenko suggests that the primary driver for activation in the language region is semantic composition and not syntax, as the literature had been indicating: if a syntactically messed up input provides sufficient evidence for the semantic composition, the language network maximum response is achieved. Thus, syntactic properties could be constrained by communicative pressures. She concludes that, interpreted together, these results point to a strong integration between lexicon and syntax, approaching theoretical models such as construction and usage-based grammars.

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Kunkri, S., G. Kar, S. Ghosh, and A. Roy. "Winning strategies for pseudo-telepathy games using single non-local box." Quantum Information and Computation 7, no. 4 (May 2007): 319–28. http://dx.doi.org/10.26421/qic7.4-3.

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Using a single NL-box, a winning strategy is given for the impossible colouring pseudo-telepathy game for the set of vectors having Kochen-Specker property in four dimension. A sufficient condition given regarding the structure of the impossible colouring pseudo-telepathy game for general $d$-dimension. A winning strategy for this game is then described with single use of NL-box.

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Veljković, Bojan M. "Nauka ili pseudonauka – primer istraživanja telepatije." Узданица 18, no. 1 (June 2021): 83–101. http://dx.doi.org/10.46793/uzdanica18.1.083v.

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It is not always easy to draw a dividing line between true scientific theo- ries, erroneous but verifiable scientific theories and pseudo-scientific ones that are impos- sible to verify. As an example, this paper presents researches on various phenomena of extra-sensory perception, precognition, clairvoyance, distance communication, premonition for receiving SMS messages, phone calls or e-mails, which are classified in the domain of telepathy research. They were conducted within different paradigms, with diverse re- search methodologies and approaches, from anecdotal experiences, case studies and intui- tive reasoning, to careful recording of data and their statistical processing. In recent years, researches have been conducted using state-of-the-art “brain-to-brain” technology, which is used to register brain activities of the research participants. Telepathy has not remained uninteresting even to some modern physicists who find in Einstein’s theory of relativity and the laws of quantum physics the possibility of postulating a new quantum model of telepathy. This new, unconventional approach to the research of telepathy is conditioned by the paradigm shift in the research of this phenomenon and significant shifts from the pseudo-scientific to the scientific approach. This paper aims to point out the necessity of setting a clear demarcation line between scientific and pseudo-scientific research and building the ability of critical thinking, which is a condition for differentiating science from pseudoscience. Using a specific example of the phenomenon of telepathy, we underlined the importance of research in the development of scientific knowledge, but the kind of research that meets the reproducibility and verifiability criteria that clearly differentiate science from pseudoscience.

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Zubillaga, Luciano. "Critical Thinking in the Age of Expanded Telepathy and Brain-Computer Interface (BCI)." IAFOR Journal of Cultural Studies 9, si (June 7, 2024): 33–43. http://dx.doi.org/10.22492/ijcs.9.si.02.

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Unveiling a world of expanded telepathy, the study investigates the convergence of cosmological awareness and brain-computer interface (BCI) technologies. It delves into the evolution or potential disappearance of individual critical thinking in a posthuman era, exploring the emergence of a new form of criticality beyond human boundaries. By envisioning a future where telepathy becomes a reality, the paper examines the direct sharing of mental states, bypassing traditional communication methods and raising profound questions about the nature of consciousness and intentionality.

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Calcagno, Antonio. "Gerda Walther and the Possibility of Telepathy as an Act of Personal Social Mind." Symposium 26, no. 1 (2022): 62–75. http://dx.doi.org/10.5840/symposium2022261/24.

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The phenomenologist Gerda Walther posits the possibility of a new social act, which she terms telepathy. It is marked by an intimate in-terpersonal union in which ego and alter ego become capable of sharing in the identical lived experience, though distant from one an-other. Here, there is no fusion or collective identi􀏔ication; rather, in-dividuals, though they live the experience and mind of the other, never lose or transcend their own individuation. Unlike the act of em-pathy, there is no analogical transfer. This article defends the possi-bility of a restricted sense telepathy. The author argues that four conditions must be ful􀏔illed for telepathy to occur: recognition of a social drive; a partially willed act of mind that results in the assump-tion of a certain stance, but it also comes upon us as an experience; constitution of subjects as persons marked by a “fundamental es-sence”; and I-splitting.

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Sheldrake, Rupert, and Tom Stedall. "A Comparison of Four New Automated Tests for Telephone Telepathy." Journal of Anomalous Experience and Cognition 4, no. 1 (June 5, 2024): 122–41. http://dx.doi.org/10.31156/jaex.25250.

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Objective. To develop user-friendly automated telephone telepathy tests. Method. In one kind of test, three participants who knew each other were linked together continuously in a conference call format. In each trial, the receiver was selected at random. The other two participants were muted and one was selected at random as the caller and asked to think about the receiver before being connected to that person. The receiver was asked to identify who was on the line, and then the caller and receiver were linked up and could talk. In the second type of test, trials were spaced out over longer time periods and callers and receivers went about their normal lives in between trials. Results. In none of the “conference call” tests was the hit rate significantly different from the chance level of 50%. In the second type of test, with a total of 266 trials, the hit rate was 57% (p = .01). Conclusion. The failure of our “conference call” tests to show any significant telepathic effects could have been because all three participants were continuously engaged with the test, which may have confounded any telepathic influences. Tests in which non-callers were not engaged with the experiment gave better results. We suggest developing an intuition training application that would work along with people’s regular calls and messages. Such an app could be more user-friendly and enable participants to practice their intuitive skills, as well as enabling talented participants to be identified for more rigorous testing.

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López Reboiro, Manuel Lorenzo, Cristina Sardiña González, Beatriz Ares Castro-Conde, and José López Castro. "Telemedicine Yes, But No Telepathy." Acta Médica Portuguesa 33, no. 9 (September 1, 2020): 624. http://dx.doi.org/10.20344/amp.14259.

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Sheldrake, Rupert, and Ashwin Beharee. "A Rapid Online Telepathy Test." Psychological Reports 104, no. 3 (June 2009): 957–70. http://dx.doi.org/10.2466/pr0.104.3.957-970.

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In an automated online telepathy test, each participant had four senders, two actual and two virtual, generated by the computer. In a series of 12 30-sec. trials, the computer selected one of the senders at random and asked him to write a message to the subject. After 30 sec., the participant was asked to guess who had written a message. After the computer had recorded his guess, it sent him the message. In a total of 6,000 trials, there were 1,559 hits (26.7%), significantly above the chance expectation of 25%. In filmed tests, the hit rate was very similar. The hit rate with actual senders was higher than with virtual senders, but there was a strong guessing bias in favour of actual senders. When high-scoring subjects were retested, hit rates generally declined, but one subject repeatedly scored above chance.

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Maddox, John. "Dogs, telepathy and quantum mechanics." Nature 401, no. 6756 (October 1999): 849–50. http://dx.doi.org/10.1038/44696.

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Peoples, Sean, and Veronica Kent. "20 Days of Dream Telepathy." Performance Research 21, no. 1 (January 2, 2016): 53–57. http://dx.doi.org/10.1080/13528165.2016.1138769.

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BOVINO, F. A., M. GIARDINA, K. SVOZIL, and V. VEDRAL. "SPATIAL ORIENTATION BY QUANTUM TELEPATHY." International Journal of Quantum Information 05, no. 01n02 (February 2007): 43–49. http://dx.doi.org/10.1142/s0219749907002517.

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We implemented the protocol of entanglement assisted orientation in the space proposed by Brukner et al. (quant-ph/0509123). We used min-max principle to evaluate the optimal entangled state and the optimal direction of polarization measurements which violate the classical bound.

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McKenzie, Jon. "Telepathy, the Elephant Man, Monstration." Journal of Popular Culture 28, no. 4 (March 1995): 19–36. http://dx.doi.org/10.1111/j.0022-3840.1995.00019.x.

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38

Sword, Helen. "The Invention of Telepathy (review)." Modernism/modernity 10, no. 4 (2003): 766–67. http://dx.doi.org/10.1353/mod.2003.0090.

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Holt, Nicolas. "Video between Architecture and Telepathy." Arts 12, no. 4 (June 29, 2023): 133. http://dx.doi.org/10.3390/arts12040133.

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On 6 January 1973, Chilean media artist Juan Downey exhibited Plato Now at the Everson Museum of Art in Syracuse, New York. A hybrid multichannel video installation and performance, this was Downey’s restaging of Plato’s Parable of the Cave—the “Now” registering what the myth might look like from the vantage of his own historical moment. And whereas Plato’s original operated through an inflexible division between the space of the mind and a derivative sensual reality, Plato Now explicitly sought to blur those philosophical lines by assembling a relay of invisible energies, brain waves, video signals, and telepathic communications, such that the space of mind and sensual reality became speculatively entangled. This article clarifies just how Plato Now did this, and situates its philosophical vision as a significant, if relatively unremarked, aesthetic prefiguration of the new materialist tendencies towards relationality, hybrid assemblages, and vibrant conceptions of energy and matter.

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Skues, Richard. "Freud and the Disenchantment of Telepathy: Thought-Transference Analysed and the History of an Unpublished Paper." Psychoanalysis and History 23, no. 3 (December 2021): 267–95. http://dx.doi.org/10.3366/pah.2021.0395.

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This article discusses Freud’s presentation on telepathy to his close colleagues at the meeting in the Harz mountains in 1921. It considers the fate of his paper and the reasons why he never published it as a single piece. The development of Freud’s ideas about telepathy during the succeeding years and the reasons that prompted him finally to publish his views on thought-transference in 1925 are also considered. The article also discusses the place of the four cases presented in his writings on telepathy over this period, culminating in his new ‘lecture’ on Dreams and Occultism in 1933. It is suggested that Freud’s persuasion that psychoanalysis could credibly account for thought-transference was in part affected by the degree of trust he held in those presenting him with material, but most of all by his own personal experience. Freud held out against opposition from people like Jones on the matter of the worthiness of the subject for investigation, but never succeeded in integrating it more fully into psychoanalysis, and this position is largely unchanged today.

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Royle, Nicholas. "Podiatry Conversion Course: Psychoanalysis Upside Down." Oxford Literary Review 37, no. 2 (December 2015): 273–80. http://dx.doi.org/10.3366/olr.2015.0168.

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Morlock, Forbes. "SF." Paragraph 40, no. 3 (November 2017): 329–48. http://dx.doi.org/10.3366/para.2017.0238.

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Gedankenübertragung. Gegenübertragung. Thought-transference (or telepathy) and counter-transference have rarely been considered together. One is a key instrument in much contemporary psychoanalytic practice and the other simply occultism. This essay traces the striking parallels in Sigmund Freud's interests in both. Its tale is the uncanny narrative of his essay ‘Psychoanalysis and Telepathy’. The story starts from Freud's engagements with Sándor Ferenczi and Carl Jung to speculate that his unpublished paper may be the article on counter-transference he promised but never wrote. The repressed returns in the history and practice of psychoanalysis — and in Shoshana Felman's uncanny reading effect.

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Stott, R. "Review: The Invention of Telepathy, 1870-1901 * Roger Luckhurst: The Invention of Telepathy, 1870-1901." Cambridge Quarterly 32, no. 3 (September 1, 2003): 295–98. http://dx.doi.org/10.1093/camqtly/32.3.295.

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Werner, Marta L. "Signals from a Distance:Editing, Telepathy, Elegy." Textual Cultures: Text, Contexts, Interpretation 3, no. 1 (April 2008): 3–11. http://dx.doi.org/10.2979/tex.2008.3.1.3.

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Anshu, Anurag, and Mehdi Mhalla. "Pseudo-telepathy games using graph states." Quantum Information and Computation 13, no. 9&10 (September 2013): 833–45. http://dx.doi.org/10.26421/qic13.9-10-6.

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We define a family of pseudo-telepathy games using graph states that extends the Mermin games. This family also contains a game used to define a quantum probability distribution that cannot be simulated by any number of nonlocal boxes. We extend this result, proving that the probability distribution obtained by the Paley graph state on 13 vertices (each vertex corresponds to a player) cannot be simulated by any number of 4-partite nonlocal boxes and that the Paley graph states on $k^{2}2^{2k-2}$ vertices provide a probability distribution that cannot be simulated by $k$-partite nonlocal boxes, for any $k$.

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D’Agostino, Anthony Michael. "Telepathy and Sadomasochism in Jane Eyre." Victorians: A Journal of Culture and Literature 130, no. 1 (2016): 156–69. http://dx.doi.org/10.1353/vct.2016.0019.

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Austin, Derrick. "Telepathy, and: Riddle, and: American Portrait." Hopkins Review 15, no. 3 (June 2022): 29–31. http://dx.doi.org/10.1353/thr.2022.0068.

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Dever, Maryanne. "Spontaneous Particulars: The Telepathy of Archives." Archives and Manuscripts 43, no. 2 (May 4, 2015): 147–49. http://dx.doi.org/10.1080/01576895.2015.1047817.

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O'Mahony, Barry, and Keis Ohtsuka. "Responsible gambling: Sympathy, empathy or telepathy?" Journal of Business Research 68, no. 10 (October 2015): 2132–39. http://dx.doi.org/10.1016/j.jbusres.2015.03.012.

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Murphy, Gardner. "Spontaneous Telepathy and the Problem of Survival." Journal of Parapsychology 2, Suppl (May 14, 2019): 45–53. http://dx.doi.org/10.30891/jopar.2018.03.05.

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