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Articoli di riviste sul tema "Consciousness"

Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 25 luglio 2025

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1

Barušs, Imants. "Metanalysis of Definitions of Consciousness." Imagination, Cognition and Personality 6, no. 4 (1987): 321–29. http://dx.doi.org/10.2190/39x2-hmul-wb7b-b1a1.

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With a resurgence of interest in human consciousness, there is a need to know what it is that the term consciousness refers to. Twenty-nine definitions of consciousness by eleven authors are examined, twenty-six of which are organized into a set ordered by ontological necessity. In addition, these definitions are grouped as either phenomenological or behavioral and passive or active. It is suggested that five meanings of the term consciousness be distinguished: consciousness1 is the characteristic of an organism in a running state which entails the registration, processing and acting upon info

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2

CASTELFRANCHI, CRISTIANO. "CONSCIOUSNESS OR CONSCIOUSNESSES? MODELING FOR DISENTANGLING." International Journal of Machine Consciousness 02, no. 01 (2010): 27–30. http://dx.doi.org/10.1142/s1793843010000254.

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3

Nedu, Ovidiu Cristian. "Experiența umană conștientă în budismul Yogācāra (Conștiințele operaționale - PRAVRTTI VIJÑANA)." Annals of “Dunarea de Jos” University of Galati. Fascicle XVIII: Philosophy 11, no. 1 (2022): 53–94. https://doi.org/10.35219/philosophy.2021.04.

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After being engendered through the appropriating activity (upadana) of the mind (manas), applied to the universal experience of the storehouse consciousness (alayavijñana), the individual experience is constituted through the conjoint activity of the six “operational consciousnesses” (pravrtti vijñana): the five sensory consciousnesses and the mental consciousness (manovijñana). The brute sensory experience is projected by the five sensory consciousnesses, approximating the senses, but being rather some faculties (indriya), capacities, the potentiality of consciousness to engender some specifi

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4

Kriegel, Uriah. "Consciousness and Self-Consciousness." Monist 87, no. 2 (2004): 182–205. http://dx.doi.org/10.5840/monist20048725.

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5

Bohm, David. "Consciousness and self-consciousness." Psychological Perspectives 19, no. 1 (1988): 44–49. http://dx.doi.org/10.1080/00332928808408768.

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6

Mukhopadhyay, Aju. "Consciousness Binds Consciousness Releases." IJOHMN (International Journal online of Humanities) 4, no. 3 (2018): 1–14. http://dx.doi.org/10.24113/ijohmn.v4i3.45.

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Consciousness is one which pervades the whole existence; from material to vital and mental world and beyond. Not only mind or its awareness, nor matter nor senses alone; every being, everything is replete with consciousness. Consciousness as an element may rise high above that psychological stratum to which we give the name of mentality. There is a superconscient stage as well as subconscient. Endowed with mind man is most miserable as he cannot avoid fear and anxiety but he has no clue to control his miseries. The human being is used to collective consciousness which safely guides animals wit

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7

Kotovsky, Kenneth. "Consciousness-Raising About Consciousness." Contemporary Psychology: A Journal of Reviews 31, no. 8 (1986): 579–80. http://dx.doi.org/10.1037/024944.

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8

Kenny, Michael. "Multiple Consciousness/False Consciousness?" Transcultural Psychiatry 35, no. 1 (1998): 125–35. http://dx.doi.org/10.1177/136346159803500107.

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9

Bickhard, Mark H. "Consciousness and reflective consciousness." Philosophical Psychology 18, no. 2 (2005): 205–18. http://dx.doi.org/10.1080/09515080500169306.

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10

Owen Clark, Jonathan. "Image Consciousness, Movement Consciousness." Midwest Studies In Philosophy 44, no. 1 (2019): 48–69. http://dx.doi.org/10.1111/misp.12119.

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11

Nath, Rajakishore. "The Re–Enchantment with the Buddhist Perspective on Phenomenal Consciousness in the Contemporary Philosophy of Mind." Obnovljeni život 77, no. 3 (2022): 297–312. http://dx.doi.org/10.31337/oz.77.3.1.

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Abstract (sommario):

The present paper is concerned with a qualitative, analytical, and comparative method of exploring Buddhist perspectives on phenomenal consciousness. The phenomenal consciousness sciences have offered a mechanical explanation of the ‘how’ and ‘what’ of consciousness, but have failed to explain the ‘why’ of consciousness. The Buddhists have given a systematic explanation of conscious experience in Pancha–skandha, and it is in relation to the material world. In this scheme of things, consciousness is overly conditioned and arises from an interaction with other factors (physical or mental). Consc

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12

Kim, Jae Gweon. "The Status of Manas and Its Significance in the Psychological Structure of Yogācāra system." Korean Institute for Buddhist Studies 58 (February 28, 2023): 203–38. http://dx.doi.org/10.34275/kibs.2023.58.203.

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Abstract (sommario):

Early Buddhism and Abhidharma Buddhism explained diverse cognitive and mental phenomena in terms of the structure of six consciousnesses, as presented through the framework of eighteen realms (dhātu), and also on the basis of the relationship between the mind and mental factors. In particular, Abhidharma Buddhism acknowledged that citta can be distinguished into three different appellations of mind, thought and consciousness according to its operative modes. Abhidharma Buddhism, however, saw these three terms as having no specifically distinct mental statuses, as it regarded them as mental mod

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13

Xiyuan, Xiong. "National Consciousness and Motherland Consciousness." Chinese Studies in Philosophy 28, no. 2 (1996): 19–27. http://dx.doi.org/10.2753/csp1097-1467280219.

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14

Armstrong, D. M. "Perception-consciousness and action-consciousness?" Behavioral and Brain Sciences 18, no. 2 (1995): 247–48. http://dx.doi.org/10.1017/s0140525x0003819x.

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Abstract (sommario):

AbstractBlock's distinction between phenomenal and access consciousness is accepted, and it is agreed that one may be found without the other, but his account of the distinction is challenged. Phenomenal consciousness is perceptual consciousness, and it is a matter of gaining information of a detailed, nonverbal sort about the subject's body and environment. Access consciousness is good, old-fashioned introspection.

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15

Adamo, Shelley Anne. "Consciousness explained or consciousness redefined?" Proceedings of the National Academy of Sciences 113, no. 27 (2016): E3812. http://dx.doi.org/10.1073/pnas.1606942113.

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16

BAKER, Lynne Rudder. "FROM CONSCIOUSNESS TO SELF-CONSCIOUSNESS." Grazer Philosophische Studien 84, no. 1 (2012): 19–38. http://dx.doi.org/10.1163/9789401207904_003.

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17

Fasching, Wolfgang. "Consciousness, self-consciousness, and meditation." Phenomenology and the Cognitive Sciences 7, no. 4 (2008): 463–83. http://dx.doi.org/10.1007/s11097-008-9090-6.

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18

Rosenthal, David M. "State Consciousness and Transitive Consciousness." Consciousness and Cognition 2, no. 4 (1993): 355–63. http://dx.doi.org/10.1006/ccog.1993.1029.

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19

Nelson, Thomas O. "Consciousness, Self-Consciousness, and Metacognition." Consciousness and Cognition 9, no. 2 (2000): 220–23. http://dx.doi.org/10.1006/ccog.2000.0439.

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20

AMAGLOBELI, Givi. "Consciousness and Existence." Journal in Humanities 5, no. 2 (2017): 5–9. http://dx.doi.org/10.31578/hum.v5i2.311.

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Abstract (sommario):

This paper endeavors to examine the relationship between consciousnesses and existence, or more precisely – the relation and attitude of consciousness towards existence which in other terms is the relation and attitude of cognitive processes towards objective reality. The fundamental question that should be posed in this context can beformulated in the following manner: which one is primary and which is secondary, which is determinant, and how existence is being reflected in consciousness; how existence/ existent is reflected in and through language, which is the external manifestation of cons

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21

Burmistrov, Sergey L. "The Concept of Store-Consciousness in the “Laṅkāvatāra-Sūtra”". Письменные памятники Востока 18, № 2 (2021): 36–50. http://dx.doi.org/10.17816/wmo72173.

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Abstract (sommario):

For the first time the concept of store-consciousness appears in Laṅkāvatāra-sūtra. The beginning of the formation of the sūtra dates back to the 23d c. AD, that allows us to suppose that this concept one of the fundamental concepts in Yogācāra philosophy appeared long before the formation of the Yogācāra itself and, possibly, before the appearance of the Madhyamaka school historically the first Mahāyāna Buddhist philosophical school. Store-consciousness is the basis for seven empirical consciousnesses denoted as pravṛtti-vijāna evolving consciousness. Attaining of the enlightenment is the ces

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22

Alves, Pedro M. S. "Consciência de Imagem e Fantasia. Ego de observação e ego de devaneio." Phainomenon 16-17, no. 1 (2008): 157–76. http://dx.doi.org/10.2478/phainomenon-2008-0020.

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Abstract I intend to understand from a phenomenological point of view the relationship between figurative consciousnesses (Bildbewusstsein) and other non-original presentations (Vergegenwiirtigungen) such as expectations, recollections or fantasies. I centre my analyses in the difference between figurative consciousness, on the one hand, and a modality of fantasy I cal! “daydream consciousness”, on the other. I stress that figurative consciousness implies apure observational ego, whereas day-dream consciousness is a free construction of the ego’s own personal story. The freedom of”day dream co

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23

Keski-Korsu, Mari. "On the edges of consciousnesses: Messaging between species." Technoetic Arts 20, no. 1 (2022): 39–50. http://dx.doi.org/10.1386/tear_00080_1.

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Abstract (sommario):

Consciousness is often defined as an experience of the world, but its definitions vary and stir up controversy. It is described through the vocabulary of philosophy, psychology, neuroscience and spirituality, to name but a few fields. Other-than-human consciousness has long been considered non-existent, a notion that has only recently changed as other-than-humans have been found to possess consciousness and a capacity for intentional behaviour (Low 2012: 2). This article presents perspectives on interspecies communication to propose that various species have consciousness and that communicatio

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24

Sigawi, Tal, Omer Hamtzany, Josef Daniel Shakargy, and Yaron Ilan. "The Constrained Disorder Principle May Account for Consciousness." Brain Sciences 14, no. 3 (2024): 209. http://dx.doi.org/10.3390/brainsci14030209.

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Abstract (sommario):

There is still controversy surrounding the definition and mechanisms of consciousness. The constrained disorder principle (CDP) defines complex systems by their dynamic borders, limiting their inherent disorder. In line with the CDP, the brain exhibits a disorder bounded by dynamic borders essential for proper function, efficient energy use, and life support under continuous perturbations. The brain’s inherent variability contributes to its adaptability and flexibility. Neuronal signal variability challenges the association of brain structures with consciousness and methods for assessing consc

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25

Tomii, Mayu, and Atsushi Oshio. "Relationship Between Public Self-Consciousness, Private Self-Consciousness and Loneliness: Focusing on Sub-Dimensions of Self-Consciousnesses." Japanese Journal of Personality 32, no. 3 (2024): 141–51. http://dx.doi.org/10.2132/personality.32.3.8.

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26

Подгорная, Л., and L. Podgornaya. "Concepts of the Mass Consciousness Formation and Evolution: the Russian Tradition." Scientific Research and Development. Modern Communication Studies 7, no. 1 (2018): 18–24. http://dx.doi.org/10.12737/article_5a659eb9873885.33651343.

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Abstract (sommario):

The article will deal with psychological and theoretical concepts of the mass consciousness’s formation, which belong to the work of outstanding Russian scientists late XIX — early XX centuries: N. Mikhailovsky, A.A. Bogdanov, N.I. Kareyev, L. Petrazhitsky, I.A. Ilyin, P.A. Sorokin and V.M. Bechterew. These scientists created the fundamentals of the psychoanalytic mass consciousness’s theory, substantiate its basic theoretical positions. Within the framework of the socio-psychological analysis, they posed fundamental problems: on the existence of a collective consciousness of a group different

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27

deVries, Willem A., and William G. Lycan. "Consciousness." Philosophical Review 99, no. 2 (1990): 263. http://dx.doi.org/10.2307/2185493.

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28

Singh, Ganesh. "Consciousness." Mens Sana Monographs 12, no. 1 (2014): 161. http://dx.doi.org/10.4103/0973-1229.130330.

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29

Mashour, George A. "Consciousness." Anesthesia & Analgesia 134, no. 6 (2022): 1118–25. http://dx.doi.org/10.1213/ane.0000000000005983.

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30

Byrne, Patrick H. "Consciousness." Method 13, no. 2 (1995): 131–50. http://dx.doi.org/10.5840/method19951322.

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31

Smith, Peter. "Consciousness." Cogito 3, no. 1 (1989): 20–25. http://dx.doi.org/10.5840/cogito1989318.

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32

Smith, Peter. "Consciousness." Cogito 3, no. 2 (1989): 93–98. http://dx.doi.org/10.5840/cogito19893240.

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33

Rescher, Nicholas. "Consciousness." Symposion 2, no. 1 (2015): 9–18. http://dx.doi.org/10.5840/symposion2015211.

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34

Fridland, Ellen. "Consciousness." Philosophical Inquiry 35, no. 3 (2011): 112–14. http://dx.doi.org/10.5840/philinquiry2011353/410.

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35

Bukala,, C. R. "Consciousness." Philosophy Today 35, no. 1 (1991): 14–25. http://dx.doi.org/10.5840/philtoday199135130.

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36

Segal, Gabriel, and W. G. Lycan. "Consciousness." Philosophy and Phenomenological Research 51, no. 1 (1991): 240. http://dx.doi.org/10.2307/2107842.

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37

Sicha, Jeffrey F., and William G. Lycan. "Consciousness." Noûs 25, no. 4 (1991): 553. http://dx.doi.org/10.2307/2216078.

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38

Melle, Ullrich. "Consciousness." American Catholic Philosophical Quarterly 66, no. 2 (1992): 155–73. http://dx.doi.org/10.5840/acpq199266226.

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39

Searle, John R. "Consciousness." Annual Review of Neuroscience 23, no. 1 (2000): 557–78. http://dx.doi.org/10.1146/annurev.neuro.23.1.557.

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40

O'Shaughnessy, Brian. "Consciousness." Midwest Studies in Philosophy 10 (1986): 49–62. http://dx.doi.org/10.1111/j.1475-4975.1987.tb00534.x.

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41

Robinson, Daniel N. "Consciousness." Theory & Psychology 20, no. 6 (2010): 781–93. http://dx.doi.org/10.1177/0959354310369944.

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42

Fletcher, Hugh L. "Consciousness." Nature 359, no. 6397 (1992): 665. http://dx.doi.org/10.1038/359665c0.

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43

Zeman, A. "Consciousness." Brain 124, no. 7 (2001): 1263–89. http://dx.doi.org/10.1093/brain/124.7.1263.

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44

Kessler, Richard J. "Consciousness." Contemporary Psychoanalysis 49, no. 2 (2013): 176–88. http://dx.doi.org/10.1080/00107530.2013.10746543.

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45

Burch, Sharon. "Consciousness." Journal of Holistic Nursing 12, no. 1 (1994): 101–16. http://dx.doi.org/10.1177/089801019401200115.

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46

Chaudhry, Hans. "Consciousness." Ancient Science 1, no. 1 (2014): 5. http://dx.doi.org/10.14259/as.v1i1.105.

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47

Sejnowski, Terrence J. "Consciousness." Daedalus 144, no. 1 (2015): 123–32. http://dx.doi.org/10.1162/daed_a_00321.

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Abstract (sommario):

No one did more to draw neuroscientists' attention to the problem of consciousness in the twentieth century than Francis Crick, who may be better known as the co-discoverer (with James Watson) of the structure of DNA. Crick focused his research on visual awareness and based his analysis on the progress made over the last fifty years in uncovering the neural mechanisms underlying visual perception. Because much of what happens in our brains occurs below the level of consciousness and many of our intuitions about unconscious processing are misleading, consciousness remains an elusive problem. In

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48

Vandervert, Larry R. "Consciousness." New Ideas in Psychology 16, no. 3 (1998): 159–64. http://dx.doi.org/10.1016/s0732-118x(98)00007-5.

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49

Nangle, Julian. "Consciousness." Self & Society 36, no. 3 (2008): 42. http://dx.doi.org/10.1080/03060497.2008.11084074.

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50

Newcombe, Ray. "Consciousness." Journal of Clinical Neuroscience 3, no. 2 (1996): 178. http://dx.doi.org/10.1016/s0967-5868(96)90015-6.

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