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Journal articles on the topic 'Social consciousness'

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Published: 4 June 2021
Last updated: 20 February 2023

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1

ROYCE, J. "Self-Consciousness, Social Consciousness and Nature." Personality.Culture.Society 21, no. 1-2 (2019): 29–43. http://dx.doi.org/10.30936/1606-951x-2019-21-1/2-29-43.

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2

ROYCE, J. "Self-Consciousness, Social Consciousness and Nature (finished)." Personality.Culture.Society 21, no. 3-4 (2019): 55–72. http://dx.doi.org/10.30936/1606-951x-2019-21-3/4-55-72.

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3

Valdman, Igor'. "Traditional social consciousness and social communication." Ideas and Ideals 1, no. 4 (December 24, 2014): 123–29. http://dx.doi.org/10.17212/2075-0862-2014-4.1-123-129.

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4

MALAKHOV, Valery, Konstantin SIGALOV, and Galina LANOVAYA. "Mythological Consciousness as a Form of Social Consciousness." WISDOM 20, no. 4 (December 24, 2021): 72–85. http://dx.doi.org/10.24234/wisdom.v20i4.533.

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The main purpose of the article is to explain the actual role of mythological consciousness in the mod- ern spiritual life of society, thereby overcoming the generally sceptical, if not negative, attitude towards mythologisation in modern social science. The subject of the article is nature and forms of mythological consciousness. The authors? premise is that rather than being a collection of myths, mythological consciousness is an independent way of spiritual penetration into the world, the transformation of the sensually perceivable and the sign-symbolical reality into an inseparable whole. Mythological consciousness is interpreted as an immanent component of social consciousness. A special role is assigned to the centres of mythological consciousness, in which its nature is encoded. Mythologemes, archetypes and mentality are kinds of a link between social consciousness and social unconsciousness. By revealing the mythological nature of ideas, values, images, symbols, and signs as unavoidable forms through which worldview mindsets and conceptual pillars of modern science are formed, we find ways to unleash their true intellectual and spiritual potential. The final result of the article is the validity of the statement that the ideological structure of modern so- cial thought is its mythological component.
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5

Prelog, Andrew J. "Social Consciousness in Calamity." Humanity & Society 38, no. 3 (June 10, 2014): 354–55. http://dx.doi.org/10.1177/0160597614538392.

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6

Bortnyuk, Olga Anatolievna. "ENVIRONMENTAL SOCIAL CONSCIOUSNESS AND SELF-CONSCIOUSNESS (STUDENTS OF ESMU)." Sovremennye issledovaniya sotsialnykh problem, no. 5 (August 13, 2015): 11. http://dx.doi.org/10.12731/2218-7405-2015-5-2.

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7

Pecchinenda, Gianfranco. "Social neuroscience and narrative consciousness." Sociétés 151, no. 1 (September 16, 2021): 111–24. http://dx.doi.org/10.3917/soc.151.0111.

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8

Tikhomirov, Yu A. "Legal Consciousness amid Social Dynamics." Herald of the Russian Academy of Sciences 90, no. 6 (November 2020): 772–78. http://dx.doi.org/10.1134/s1019331620060325.

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9

Krawczyk, Zbigniew, and Tamasne Földesi. "Physical Culture in Social Consciousness." International Review for the Sociology of Sport 20, no. 4 (December 1985): 321–33. http://dx.doi.org/10.1177/101269028502000406.

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10

Earley, Jay. "The Social Evolution of Consciousness." Journal of Humanistic Psychology 42, no. 1 (January 2002): 107–32. http://dx.doi.org/10.1177/0022167802421006.

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11

Kravchenko, Elena, and Tatiana Valiulina. "Social Antinomies of Linguistic Consciousness." Communist and Post-Communist Studies 53, no. 3 (September 1, 2020): 157–71. http://dx.doi.org/10.1525/cpcs.2020.53.3.157.

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This article focuses on the debate over Crimea's accession. The content analysis relies on data collected during the first and most turbulent year of Crimea's incorporation, which started with the decision to conduct a referendum on the Crimean status and then to declare Crimea's independence in March 2014. The sample consists of 50 entries published on LiveJournal, both posts and commentaries. We have discovered and problematized severe disagreements in bloggers' worldview that give rise to the antinomies of bloggers' linguistic consciousness. By this, we mean the use of words with opposite connotations relating to the same event within the same blog and an inconsistency between bloggers' perception of the event and the affective meanings of lexical items attached to it. Our main point is that Crimea's accession prompts bloggers to reduce this dissonance by “rolling up the semantic rainbow,” that is, by destroying meanings with rigid binary semantic opposition, which thereby further exacerbates deep-rooted divisions within Russian society where patriots and liberals increasingly keep apart.
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12

Prinz, Wolfgang. "The social roots of consciousness." Cognitive Neuropsychology 37, no. 3-4 (March 2, 2020): 190–92. http://dx.doi.org/10.1080/02643294.2020.1730312.

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13

Ohkura, Yunosuke. "New Media and Social Consciousness." Journal of the Institute of Television Engineers of Japan 41, no. 3 (1987): 248–54. http://dx.doi.org/10.3169/itej1978.41.248.

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14

Moscovici, Serge. "Social Consciousness and Its History." Culture & Psychology 4, no. 3 (September 1998): 411–29. http://dx.doi.org/10.1177/1354067x9800400306.

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15

Robbins, Philip. "Consciousness and the social mind." Cognitive Systems Research 9, no. 1-2 (March 2008): 15–23. http://dx.doi.org/10.1016/j.cogsys.2007.07.005.

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16

Sprigge, T. L. S. "Consciousness." Synthese 98, no. 1 (January 1994): 73–93. http://dx.doi.org/10.1007/bf01064026.

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17

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

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18

Lebedeva, Lyudmila G. "Social Responsibility in Russian Generation Social Consciousness Dynamics." Izvestia of Saratov University. New Series. Series: Sociology. Politology 19, no. 3 (2019): 260–65. http://dx.doi.org/10.18500/1818-9601-2019-19-3-260-265.

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19

Alba, Beatrice, Doris McIlwain, Ladd Wheeler, and Michael P. Jones. "Status Consciousness." Journal of Individual Differences 35, no. 3 (September 1, 2014): 166–76. http://dx.doi.org/10.1027/1614-0001/a000143.

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This research examined individual differences in how people think about social status via a scale with eight proposed factors. Items designed to measure these factors were administered to an online sample (n = 1,009). A factor analysis revealed eight meaningful factors: rejection of status, high-perceived status, respect for hierarchy, low-perceived status, status display, egalitarianism, belief in hierarchy, and enjoyment of status. The 40 items forming these eight factors were then administered to a new sample of online participants (n = 303) alongside measures of self-esteem, social dominance orientation, competitiveness, assertiveness, social comparison orientation, narcissism, and hypersensitive narcissism. Confirmatory factor analyses from this subsequent study supported the model derived in the first study. A preliminary analysis of the construct validity of this new “Status Consciousness Scale” scale was undertaken by examining the correlations between the factors and other personality variables that were predicted to relate to each factor.
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20

Paris, William. "Crisis Consciousness, Utopian Consciousness, and the Struggle for Racial Justice." Puncta 5, no. 4 (2022): 144–66. http://dx.doi.org/10.5399/pjcp.v5i4.10.

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The question of how to theorize the relationship between consciousness and the social transformation of racism remains vexed. Most critical theories agree that some form of critical consciousness is necessary for the transformation of social life, but disagree about whether this change is sufficient. Furthermore, they disagree about whether the content of this change is at the level of cognitive beliefs, active ignorance, or ideology. In this article, I describe most accounts of social transformation of racism as relying upon what I call awareness consciousness. I argue that the model of awareness consciousness in critical theory risks giving too much explanatory power to the role of self-knowledge in developing accounts of successful social transformation. In contrast, I defend an account of critical consciousness that emphasizes the primacy of social structures in constraining and enabling our practices. When social structures can no longer support our horizons of expectation there is the possibility for the development of what I call crisis consciousness and utopian consciousness. The materialist account I deploy locates the social transformation of racism in the experience of dysfunctional institutions and the consequent insight of how to collectively develop functional institutions that can enable new forms of social practice.
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21

Khudjakulova, Feruza Rakhmatovna. "Ideological consciousness and its place in the system of social consciousness." ACADEMICIA: AN INTERNATIONAL MULTIDISCIPLINARY RESEARCH JOURNAL 11, no. 1 (2021): 904–8. http://dx.doi.org/10.5958/2249-7137.2021.00109.9.

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22

Crean, Margaret. "Affective formations of class consciousness: Care consciousness." Sociological Review 66, no. 6 (January 9, 2018): 1177–93. http://dx.doi.org/10.1177/0038026117751341.

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This article explores affective formations of class consciousness. Through autoethnography and conversations and discussion sessions with working class women, the article contributes to a sociology of social class that recognises how people come to know their class positioning in spaces outside of waged relations. The article argues that affective relations and affective inequalities inform women’s experiences and consciousness of inequality generated by the class system. Their consciousness of the class system is narrated through their care relational identities, discontent with affective inequalities generated by the class system and their attitudes and actions for social change. This implies an affective formation of class consciousness referred to as care consciousness. Care consciousness takes seriously what is refused legitimacy at a sociological and political level yet articulated privately by the women as they discuss experiences of the class system.
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23

Mandler, George, and Yoshio Nakamura. "Aspects of Consciousness." Personality and Social Psychology Bulletin 13, no. 3 (September 1987): 299–313. http://dx.doi.org/10.1177/0146167287133002.

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24

Uleman, James S. "Consciousness and Control." Personality and Social Psychology Bulletin 13, no. 3 (September 1987): 337–54. http://dx.doi.org/10.1177/0146167287133004.

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25

Koppedrayer, Kay. "Hindu Diasporic Consciousness." Psychology and Developing Societies 17, no. 2 (September 2005): 99–120. http://dx.doi.org/10.1177/097133360501700202.

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26

Kwon, Yoon-Hee. "BODY CONSCIOUSNESS, SELF-CONSCIOUSNESS, AND WOMEN'S ATTITUDES TOWARD CLOTHING PRACTICES." Social Behavior and Personality: an international journal 20, no. 4 (January 1, 1992): 295–307. http://dx.doi.org/10.2224/sbp.1992.20.4.295.

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This study investigated the relationships between self-consciousness and body consciousness, and examined the effects of these on women's attitudes toward clothing practices. The statistical analyses of the data collected from 172 working women and 172 college females revealed that body consciousness is closely related to public self-consciousness and social anxiety, but not to private self-consciousness. The multivariate and univariate analyses testing the effects of body consciousness on women's attitudes toward clothing practices revealed no statistical significance. Public self-consciousness played the most important role in determining women's attitudes toward clothing practices.
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27

DORONINA, Marina V., Svetlana N. SEMENKOVA, and Vyacheslav I. TABURKIN. "Social and Psychological Aspects of Environmental Consciousness." Journal of Environmental Management and Tourism 9, no. 3 (September 11, 2018): 576. http://dx.doi.org/10.14505//jemt.9.3(27).17.

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This paper studies methodological ways of formation of sociopsychological aspects of environmental consciousness. To this end, environmental psychology is singled out as the most important sociological factor in the internal structure of environmental consciousness. To clarify this problem, the article conducts a methodological analysis of the subject of environmental psychology, studies its links with values, the information environmental field, the subjective relationship of a person with the natural world, the dependence of environmental psychology on everyday environmental consciousness and cognition. From these systemic positions the subject of environmental consciousness, its place and role in environmental consciousness and environmental culture as a whole is determined.
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28

Carrara, Sérgio. "Language, social context, and 'etymological consciousness'." Cadernos de Saúde Pública 14, no. 4 (October 1998): 687–90. http://dx.doi.org/10.1590/s0102-311x1998000400006.

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29

Lukichev, Pavel, and Abdirahman Ahmed Ali. "MANAGING SOCIAL CONSCIOUSNESS: RISKS OF RADICALIZATION." HUMANITIES OF THE SOUTH OF RUSSIA 11, no. 1 (March 30, 2022): 171–79. http://dx.doi.org/10.18522/2227-8656.2022.1.13.

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30

Kim, Yeong Soo. "Blake’s Antinomian and Radical Social Consciousness." Journal of Humanities and Social sciences 21 8, no. 6 (December 31, 2017): 127–42. http://dx.doi.org/10.22143/hss21.8.6.9.

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31

K, Kanchanavalli. "ENVIRONMENTAL PROTECTION – A SOCIAL MEDIA CONSCIOUSNESS." International Journal of Students' Research in Technology & Management 3, no. 3 (September 27, 2015): 286–88. http://dx.doi.org/10.18510/ijsrtm.2015.333.

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Environmental Protection is one of the major issues all over the world now a day. The rapidly changing world has also seen the technological evolution, which has introduced social media as a powerful medium of information exchange. The current paper discusses on how social media can be used as an instrument for environment protection.
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32

Subramanian, K. R. "Social Consciousness and Indifferent Business Postures." Journal of Advance Research in Business Management and Accounting (ISSN: 2456-3544) 3, no. 6 (June 30, 2017): 01–12. http://dx.doi.org/10.53555/nnbma.v3i6.55.

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Businesses are created, sustained and expanded to gain more profit to the stake holders particularly the business owners. Social Responsibility of Business is talked about loudly, but there is lack of awareness of ‘Social Consciousness’. At the grass root level business practices are in line with unscrupulous political and bureaucratic maneuvers to make a fast buck out of any situation of discomfort of people at large. Social consciousness of business is of recent origin and many American and foreign businesses are aware of the importance of this. India, which has contributed so much by Vedic and Upanishad literature to raise the level of consciousness has not lived up to raising consciousness of business to this level. The recent example is the ‘Fire’ accident at the Chennai silks building. An estimated one million Liters of water was consumed to control the fire at the cost of starving the parched city dwellers and depriving them of drinking water. When the whole city is reeling under shortage of drinking water is it not a moral responsibility of the owners of business to make some alternate arrangements or at least offer an apology? Where is the social consciousness gone? The subject matter of this article is the ‘Social Consciousness’.
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33

Begalina Dilbar Bostandykovna and Kospanova Anel Erjanovna. "HOW GENDER POLICY CHANGES SOCIAL CONSCIOUSNESS?" International Journal of Innovative Technologies in Social Science, no. 2(14) (February 28, 2019): 8–13. http://dx.doi.org/10.31435/rsglobal_ijitss/28022019/6369.

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It is vitally important to establish the gender policy and use the knowledge and strength of women in solving economic questions of Kazakhstan for avoiding the danger of globalization, demographic imbalance, social unsteadiness, crisis of values of the civilization and so on.The project aims to show that introduction of gender policy on the proper level changes the consciousness of society and brings the profit to the development of Kazakhstan. In order to achieve this goal the meaning of the ‘gender policy’ and ‘gender’ was uncovered; the questionnaire and interview with an expert were held. You can find clear definition of the role of women in the modern life and the comparison of statistical index of gender policy in Kazakhstan with 30 developed countries of the world. All materials were systematized and the ways of solving these problems were suggested. The main features of gender policy in Kazakhstan and efficient ways of development of the equality of both genders are covered throughout the work.
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34

Glaz'ev, S. Iu, and L. P. Malkov. "The "Brain Drain" and Social Consciousness." Problems of Economic Transition 35, no. 6 (October 1, 1992): 50–64. http://dx.doi.org/10.2753/pet1061-1991350650.

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35

HIGUCHI, Koichi. "Contemporary National Newspapers and Social Consciousness:." Kodo Keiryogaku (The Japanese Journal of Behaviormetrics) 38, no. 1 (2011): 1–12. http://dx.doi.org/10.2333/jbhmk.38.1.

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36

LANGTON, KENNETH P. "The Church, Social Consciousness, and Protest?" Comparative Political Studies 19, no. 3 (October 1986): 317–55. http://dx.doi.org/10.1177/0010414086019003002.

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This article examines the relationship between participation in the Catholic Church and the consciousness and protest behavior of the most strategic sector of the Peruvian labor force. It explores two ideal models of church influence: traditional and liberation. Although Liberation Theology has some of its deepest roots in the writings and practice of Peruvian priests, the association between participation in church ritual in general in Peru and the consciousness and behavior of workers suggests that the overall influence of the Peruvian Church is best described by the traditional model. Participation in Church ritual and its associated religiosity increase fatalism, retards concientizacion, reduces protest participation, and integrates workers into the hierarchy and discipline of the industrial enterprise. The article agrees with Gramsci (1971) that the control of consciousness is as significant an area of political struggle as the control of production, and that the two are related. Through its influence on social consciousness, the church can indirectly affect political action and national patterns of production and distribution. Church acculturation may affect economic growth rate by reducing worker-management and worker-state conflict. It seems equally likely that the conservative effect of church acculturation increases distributional inequality.
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37

Millbourn, Ingrid. "Swedish social democrats' experiences and consciousness." Scandinavian Journal of History 22, no. 2 (January 1997): 99–119. http://dx.doi.org/10.1080/03468759708579345.

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38

Smallwood, Jonathan. "Stimulus independence, social cognition and consciousness." Cognitive Neuroscience 2, no. 2 (June 2011): 122–23. http://dx.doi.org/10.1080/17588928.2011.585234.

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39

Martinez, Paulina, Allan Barsky, and Sharron Singleton. "Exploring Queer Consciousness Among Social Workers." Journal of Gay & Lesbian Social Services 23, no. 2 (April 2011): 296–315. http://dx.doi.org/10.1080/10538720.2010.541026.

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40

Mercer, Valerie J., Stephanie James, Courtney J. Martin, Amy M. Mooney, and Nancy Sojka. "Expressions of Political and Social Consciousness." Bulletin of the Detroit Institute of Arts 86, no. 1-4 (March 2012): 42–65. http://dx.doi.org/10.1086/dia43492325.

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41

Block, Ned. "Ridiculing social constructivism about phenomenal consciousness." Behavioral and Brain Sciences 22, no. 1 (February 1999): 199–201. http://dx.doi.org/10.1017/s0140525x99221802.

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42

Hollister-Short, Graham. "The Long Waves of Social Consciousness." British Journal for the History of Science 18, no. 1 (March 1985): 77–82. http://dx.doi.org/10.1017/s0007087400021713.

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43

Giddings, Lynne S. "A Theoretical Model of Social Consciousness." Advances in Nursing Science 28, no. 3 (July 2005): 224–39. http://dx.doi.org/10.1097/00012272-200507000-00005.

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44

Porter, Laurence M. "The Evolution of Mallarmé's Social Consciousness." Nineteenth-Century French Studies 41, no. 3-4 (2013): 272–91. http://dx.doi.org/10.1353/ncf.2013.0004.

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45

Khan, M. I. "Kashmiri Muslims: Social and Identity Consciousness." Comparative Studies of South Asia, Africa and the Middle East 16, no. 2 (September 1, 1996): 25–38. http://dx.doi.org/10.1215/1089201x-16-2-25.

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46

Memon, Nadeem. "Social Consciousness in Canadian Islamic Schools?" Journal of International Migration and Integration / Revue de l'integration et de la migration internationale 11, no. 1 (January 19, 2010): 109–17. http://dx.doi.org/10.1007/s12134-009-0118-8.

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47

Nowak, Leszek. "Paradoxes of social consciousness under socialism." Studies in Soviet Thought 43, no. 2 (March 1992): 159–68. http://dx.doi.org/10.1007/bf00819001.

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48

Sandelands, Lloyd E., and Ralph E. Stablein. "SELF-CONSCIOUSNESS AND BIAS IN SOCIAL INTERACTION." Social Behavior and Personality: an international journal 14, no. 2 (January 1, 1986): 239–52. http://dx.doi.org/10.2224/sbp.1986.14.2.239.

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Two studies were conducted to investigate whether trait differences in self-consciousness could account for egocentric attribution bias in social interaction. Study 1 examined the prediction that bias would be greater for high self-conscious versus low self-conscious subjects. This prediction was affirmed for the public form of self-consciousness. Study 2 then sought to replicate this effect and examine its generality. The prediction was that self-consciousness effects would be enhanced when social interaction was made salient as the cause of performance (Interaction Important Condition) and would be diminished when social interaction was obscured as the cause of performance (Interaction Unimportant Condition). As predicted, the biasing effect of public self-consciousness was replicated for controls. Also as predicted, public self-consciousness was found to have no effect in the Interaction Unimportant Condition. Contrary to prediction, however, the effect of public self-consciousness was reversed in the Interaction Important Condition. Implications of these findings are discussed
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49

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

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50

Semechkin, N. I. "Mass Psychology and Social History." Social Psychology and Society 11, no. 2 (2020): 20–37. http://dx.doi.org/10.17759/sps.2020110202.

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Objectives. Analyze the historical process and in particular the movements of the masses not from the familiar for Russian researchers positions of famous Karl Marx’s thesis: “being determines consciousness”, but from the opposite point of view — social existence is determined by the state of public social consciousness, with the purpose to see how the transformation of social consciousness towards its decollectivization and demythologization, that creates shocking mental discomfort, generates mass social movements unconsciously seeking back in time, which predetermines the course of social history. Background. Naive-spontaneous “materialism” of ordinary consciousness, but, even more surprising, scientists’ psychologists, makes it difficult to understand the real determinants of human behavior, that is, the fact that in the basis of individual behavior, and public life, and history in general lies not politics, not economics, but social psychology, that, contrary to the well-known Lenin’s’ aphorism, politics and economics are a concentrated representation of psychology. Methodology. Theoretical analysis of socio-philosophical and psychological literature; comparative-historical analysis. Conclusions. Transformation of public consciousness initiates the creation of utopian projects oriented into the past. Utopias evoke powerful social movements of the masses, fascinated by the irrational idea of returning to the “golden age,” in paradise. Thus, the dynamics of social-historical processes are determined not by economics and politics, but by the logic of the transformation of the archaic collective consciousness in the course of its individualization and demythologization.
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