Zeitschriftenartikel: „Consciousness“

1

Barušs, Imants. „Metanalysis of Definitions of Consciousness“. Imagination, Cognition and Personality 6, Nr. 4 (Juni 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 information; behavioral consciousness2 refers to the explicit knowledge of one's situation, mental states or actions, as demonstrated by one's behavior; subjective consciousness2 refers to subjective awareness characterized by intentionality; consciousness3 refers to the sense of existence of the subject of mental acts; and conscientia refers to participation in a shared plan.

2

CASTELFRANCHI, CRISTIANO. „CONSCIOUSNESS OR CONSCIOUSNESSES? MODELING FOR DISENTANGLING“. International Journal of Machine Consciousness 02, Nr. 01 (Juni 2010): 27–30. http://dx.doi.org/10.1142/s1793843010000254.

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3

Kriegel, Uriah. „Consciousness and Self-Consciousness“. Monist 87, Nr. 2 (2004): 182–205. http://dx.doi.org/10.5840/monist20048725.

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4

Bohm, David. „Consciousness and self-consciousness“. Psychological Perspectives 19, Nr. 1 (März 1988): 44–49. http://dx.doi.org/10.1080/00332928808408768.

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5

Mukhopadhyay, Aju. „Consciousness Binds Consciousness Releases“. IJOHMN (International Journal online of Humanities) 4, Nr. 3 (18.06.2018): 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 without a tormenting mind but it pulls man down. Collective thought, collective suggestions are formidable influences which act constantly on individual thought with mixture of obscurities and unconsciousness. One needs to be established on his individuality.

6

Kotovsky, Kenneth. „Consciousness-Raising About Consciousness“. Contemporary Psychology: A Journal of Reviews 31, Nr. 8 (August 1986): 579–80. http://dx.doi.org/10.1037/024944.

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7

Kenny, Michael. „Multiple Consciousness/False Consciousness?“ Transcultural Psychiatry 35, Nr. 1 (März 1998): 125–35. http://dx.doi.org/10.1177/136346159803500107.

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8

Bickhard, Mark H. „Consciousness and reflective consciousness“. Philosophical Psychology 18, Nr. 2 (April 2005): 205–18. http://dx.doi.org/10.1080/09515080500169306.

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9

Owen Clark, Jonathan. „Image Consciousness, Movement Consciousness“. Midwest Studies In Philosophy 44, Nr. 1 (14.11.2019): 48–69. http://dx.doi.org/10.1111/misp.12119.

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10

Kim, Jae Gweon. „The Status of Manas and Its Significance in the Psychological Structure of Yogācāra system“. Korean Institute for Buddhist Studies 58 (28.02.2023): 203–38. http://dx.doi.org/10.34275/kibs.2023.58.203.

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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 modes occurring on the surface of mind. In the history of Yogācāra philosophy, this problem of mind, thought, and consciousness was set forth anew with its introduction of the structure of eight consciousnesses, which is characterized by multilayeredness and dynamicity unseen in the Abhidharma theory of mind. Thereafter, Yogācāra philosophy accepted the Mahāyāna position of cognitive and mental phenomena (caitasika), and presented the dynamic relationship between consciousness and deep consciousness (i.e., unconsciousness), as well as its epistemological and soteriological contexts―thereby revealing how the understanding of cognitive/mental phenomena underwent changes in the history of thought. In this respect, the present paper pays attention to the Yogācāra structure of eight consciousnesses, which shows the close and consecutive causal relationship between cognitive phenomena and deep consciousness in a more dynamic and multilayered fashion than the structure of six consciousnesses in the eighteen realms does. In particular, this paper aims at explicating the status and role of the seventh consciousness called manas has in epistemological and soteriological contexts from multiple perspectives. For the purpose of attaining this aim, this paper closely examines the descriptions of the ālayavijñāna and eight consciousnesses as appearing in the Saṃdhinirmocana, the “Viniścayasaṃgrahaṇī” section of the Yogācārabhūmi, the Madhyāntavibhāga, the Mahāyānasaṃgraha, the Triṃśikā, etc. This paper thus explicates the process, in which the theory of eight consciousnesses was established, and the role and status manas has in the structure of eight consciousnesses, to a certain extent in the history of Yogācāra philosophy.

11

Nath, Rajakishore. „The Re–Enchantment with the Buddhist Perspective on Phenomenal Consciousness in the Contemporary Philosophy of Mind“. Obnovljeni život 77, Nr. 3 (04.07.2022): 297–312. http://dx.doi.org/10.31337/oz.77.3.1.

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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). Consciousness, in turn, influences one or more mental factors. Thus, consciousness and the mind–body (nama– rupa) are interdependent: there is no arising of consciousness without conditions. This is to say that there is an unbroken series of consciousnesses. I would like to demonstrate that the Buddhist notion of phenomenal consciousness not only goes against the possibility of a scientific explanation of phenomenal conscious experience but also establishes the philosophical grounds for the existence of a phenomenal conscious experience.

12

Xiyuan, Xiong. „National Consciousness and Motherland Consciousness“. Chinese Studies in Philosophy 28, Nr. 2 (Dezember 1996): 19–27. http://dx.doi.org/10.2753/csp1097-1467280219.

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13

Armstrong, D. M. „Perception-consciousness and action-consciousness?“ Behavioral and Brain Sciences 18, Nr. 2 (Juni 1995): 247–48. http://dx.doi.org/10.1017/s0140525x0003819x.

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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.

14

Adamo, Shelley Anne. „Consciousness explained or consciousness redefined?“ Proceedings of the National Academy of Sciences 113, Nr. 27 (28.06.2016): E3812. http://dx.doi.org/10.1073/pnas.1606942113.

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15

BAKER, Lynne Rudder. „FROM CONSCIOUSNESS TO SELF-CONSCIOUSNESS“. Grazer Philosophische Studien 84, Nr. 1 (2012): 19–38. http://dx.doi.org/10.1163/9789401207904_003.

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16

Fasching, Wolfgang. „Consciousness, self-consciousness, and meditation“. Phenomenology and the Cognitive Sciences 7, Nr. 4 (19.04.2008): 463–83. http://dx.doi.org/10.1007/s11097-008-9090-6.

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17

Rosenthal, David M. „State Consciousness and Transitive Consciousness“. Consciousness and Cognition 2, Nr. 4 (Dezember 1993): 355–63. http://dx.doi.org/10.1006/ccog.1993.1029.

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18

Nelson, Thomas O. „Consciousness, Self-Consciousness, and Metacognition“. Consciousness and Cognition 9, Nr. 2 (Juni 2000): 220–23. http://dx.doi.org/10.1006/ccog.2000.0439.

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19

AMAGLOBELI, Givi. „Consciousness and Existence“. Journal in Humanities 5, Nr. 2 (27.01.2017): 5–9. http://dx.doi.org/10.31578/hum.v5i2.311.

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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 consciousness. We will begin with an examination of the issue by referring to ancient philosophical reflections comparing them with modern considerations in the Philosophy of Language.

20

Burmistrov, Sergey L. „The Concept of Store-Consciousness in the “Laṅkāvatāra-Sūtra”“. Письменные памятники Востока 18, Nr. 2 (26.07.2021): 36–50. http://dx.doi.org/10.17816/wmo72173.

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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 cessation of the activity of evolving consciousness, but the store-consciousness remains free from real and potential afflictions and dispositions determined by karma. In the sūtra the concept of store-consciousness is associated with the teaching on three own-beings, and this shows that basic Yogācāra notions are fully presented in the sūtra. The causes of evolving consciousness are: ignorance concerning real nature of the objects of the mind; affliction concerning saṃsāra; essence of consciousness consisting in the difference between subject and object; and attraction to forms that support saṃsāra

21

Alves, Pedro M. S. „Consciência de Imagem e Fantasia. Ego de observação e ego de devaneio“. Phainomenon 16-17, Nr. 1 (01.10.2008): 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 consciousness” has, nevertheless, some important constraints. I emphasize the constraints that come from the passive and affective life of the ego. Finally, I propose new criteria for the phenomenological differentiation between the several kinds of acts of non-original presentation.

22

Vega, Juan Arellano. „The Consciousness Experiment“. NeuroQuantology 20, Nr. 2 (01.04.2022): 165–67. http://dx.doi.org/10.14704/nq.2022.20.2.nq22085.

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Since John Von Neumann's proposition in 1932 of a relationship between quantum mechanics and the brain, different perspectives and proposals have evolved (Tarlaci, 2010). Hu & Wu (2006) point out that the seat of consciousness would be the spin within the membranes of neurons and proteins in the brain. Sieb (2016) applied the theory of relativity to spatiotemporal consciousness and found correlations with aspects of brain functioning. Another suggestion is that consciousness emerges because of the Orchestrated Objective Reduction in microtubules (Hameroff & Penrose, 2003). However, few studies about the psychological implications of the relationship between quantum mechanics and the brain and its application to individual psychology exist.

23

deVries, Willem A., und William G. Lycan. „Consciousness.“ Philosophical Review 99, Nr. 2 (April 1990): 263. http://dx.doi.org/10.2307/2185493.

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24

Singh, Ganesh. „Consciousness“. Mens Sana Monographs 12, Nr. 1 (2014): 161. http://dx.doi.org/10.4103/0973-1229.130330.

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25

Mashour, George A. „Consciousness“. Anesthesia & Analgesia 134, Nr. 6 (10.05.2022): 1118–25. http://dx.doi.org/10.1213/ane.0000000000005983.

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26

Byrne, Patrick H. „Consciousness“. Method 13, Nr. 2 (1995): 131–50. http://dx.doi.org/10.5840/method19951322.

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27

Smith, Peter. „Consciousness“. Cogito 3, Nr. 1 (1989): 20–25. http://dx.doi.org/10.5840/cogito1989318.

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28

Smith, Peter. „Consciousness“. Cogito 3, Nr. 2 (1989): 93–98. http://dx.doi.org/10.5840/cogito19893240.

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29

Rescher, Nicholas. „Consciousness“. Symposion 2, Nr. 1 (2015): 9–18. http://dx.doi.org/10.5840/symposion2015211.

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30

Fridland, Ellen. „Consciousness“. Philosophical Inquiry 35, Nr. 3 (2011): 112–14. http://dx.doi.org/10.5840/philinquiry2011353/410.

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31

Bukala,, C. R. „Consciousness“. Philosophy Today 35, Nr. 1 (1991): 14–25. http://dx.doi.org/10.5840/philtoday199135130.

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32

Segal, Gabriel, und W. G. Lycan. „Consciousness.“ Philosophy and Phenomenological Research 51, Nr. 1 (März 1991): 240. http://dx.doi.org/10.2307/2107842.

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33

Sicha, Jeffrey F., und William G. Lycan. „Consciousness.“ Noûs 25, Nr. 4 (September 1991): 553. http://dx.doi.org/10.2307/2216078.

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34

Melle, Ullrich. „Consciousness“. American Catholic Philosophical Quarterly 66, Nr. 2 (1992): 155–73. http://dx.doi.org/10.5840/acpq199266226.

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35

Searle, John R. „Consciousness“. Annual Review of Neuroscience 23, Nr. 1 (März 2000): 557–78. http://dx.doi.org/10.1146/annurev.neuro.23.1.557.

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36

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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37

Robinson, Daniel N. „Consciousness“. Theory & Psychology 20, Nr. 6 (Dezember 2010): 781–93. http://dx.doi.org/10.1177/0959354310369944.

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38

Fletcher, Hugh L. „Consciousness“. Nature 359, Nr. 6397 (Oktober 1992): 665. http://dx.doi.org/10.1038/359665c0.

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39

Zeman, A. „Consciousness“. Brain 124, Nr. 7 (01.07.2001): 1263–89. http://dx.doi.org/10.1093/brain/124.7.1263.

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40

Kessler, Richard J. „Consciousness“. Contemporary Psychoanalysis 49, Nr. 2 (April 2013): 176–88. http://dx.doi.org/10.1080/00107530.2013.10746543.

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41

Burch, Sharon. „Consciousness“. Journal of Holistic Nursing 12, Nr. 1 (März 1994): 101–16. http://dx.doi.org/10.1177/089801019401200115.

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42

Chaudhry, Hans. „Consciousness“. Ancient Science 1, Nr. 1 (01.05.2014): 5. http://dx.doi.org/10.14259/as.v1i1.105.

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43

Sejnowski, Terrence J. „Consciousness“. Daedalus 144, Nr. 1 (Januar 2015): 123–32. http://dx.doi.org/10.1162/daed_a_00321.

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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 the end, when all of the brain mechanisms that underlie consciousness have been identified, will we still be asking: “What is consciousness?” Or will the question shift, just as the question “What is life?” is no longer the same as it was before Francis Crick?

44

Vandervert, Larry R. „Consciousness“. New Ideas in Psychology 16, Nr. 3 (Dezember 1998): 159–64. http://dx.doi.org/10.1016/s0732-118x(98)00007-5.

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45

Nangle, Julian. „Consciousness“. Self & Society 36, Nr. 3 (November 2008): 42. http://dx.doi.org/10.1080/03060497.2008.11084074.

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46

Newcombe, Ray. „Consciousness“. Journal of Clinical Neuroscience 3, Nr. 2 (April 1996): 178. http://dx.doi.org/10.1016/s0967-5868(96)90015-6.

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47

Petty, Peter G. „Consciousness“. Journal of Clinical Neuroscience 3, Nr. 4 (Oktober 1996): 390. http://dx.doi.org/10.1016/s0967-5868(96)90040-5.

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48

Petty, Peter G. „Consciousness“. Journal of Clinical Neuroscience 3, Nr. 1 (Januar 1996): 16–20. http://dx.doi.org/10.1016/s0967-5868(96)90077-6.

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49

NATHANSON, DONALD L. „Consciousness“. American Journal of Psychiatry 158, Nr. 5 (Mai 2001): 826–27. http://dx.doi.org/10.1176/appi.ajp.158.5.826.

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50

Baars, Bernard. „Consciousness“. Scholarpedia 10, Nr. 8 (2015): 2207. http://dx.doi.org/10.4249/scholarpedia.2207.

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Zeitschriftenartikel zum Thema „Consciousness“

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