Articoli di riviste: "Human mind"

1

Fox, Sara. "The Human Mind". American Biology Teacher 80, n. 5 (1 maggio 2018): 393–94. http://dx.doi.org/10.1525/abt.2018.80.5.393b.

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Hudlow, Kristin. "The Human Mind". American Biology Teacher 80, n. 6 (1 agosto 2018): 465. http://dx.doi.org/10.1525/abt.2018.80.6.465.

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Meyer‐Dinkgräfe, Daniel. "The human mind". European Legacy 3, n. 5 (settembre 1998): 110–12. http://dx.doi.org/10.1080/10848779808579920.

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McClure, I. "The Human Mind". BMJ 327, n. 7421 (25 ottobre 2003): 995. http://dx.doi.org/10.1136/bmj.327.7421.995.

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Bose, Chinmoy K. "Tender human mind". Reproductive BioMedicine Online 23 (luglio 2011): 86. http://dx.doi.org/10.1016/s1472-6483(11)60194-6.

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Furth, Hans G. "Human Mind in Human Society". Human Development 39, n. 5 (1996): 264–68. http://dx.doi.org/10.1159/000278477.

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전현희. "Chutzu's Theory of Human Mind and Moral Mind". JOURNAL OF KOREAN PHILOSOPHICAL HISTORY ll, n. 31 (marzo 2011): 289–319. http://dx.doi.org/10.35504/kph.2011..31.011.

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Fricker, Elizabeth, e R. A. Sharpe. "Making the Human Mind." Philosophical Quarterly 42, n. 168 (luglio 1992): 388. http://dx.doi.org/10.2307/2219694.

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Abrahamson, Leonard. "Making the Human Mind". Philosophical Studies 32 (1988): 364–66. http://dx.doi.org/10.5840/philstudies19883228.

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Barkow, Jerome H. "Human nature in mind". Trends in Cognitive Sciences 6, n. 6 (giugno 2002): 270. http://dx.doi.org/10.1016/s1364-6613(02)01922-8.

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SCARLAT, Gina Luminița. "PERSPECTIVELE SPIRITUALE ALE MINŢII UMANE LA SFÂNTUL MAXIM MĂRTURISITORUL". Revista Românească de Studii Axiologice 2, n. 3 (24 gennaio 2021): 60–72. http://dx.doi.org/10.26520/rrsa.2021.2.3.60-72.

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Abstract (sommario):

The human mind is the subject of research for various fields of activity. Socio-human research fields investigate the brain's relationship with the mind, its circumstantial and relational functionality, the biological support and the complex processes of the soul, the principles of its formation and the relationship with consciousness, as well as its mode of action at the level of the human communities. Besides these perspectives, there is a special domain of mind research: that of Christian patristic spirituality. But what are the research objectives of Christian spirituality with regard to the human mind? And why did the uman mind come to the attention of the holy Fathers of the Church? From the texts of Christian anthropology and spirituality it follows that the mind has become a subject of research because the most intimate union between man and God is at its level. This study is centered on the analysis of St. Maximus the Confessor's observations about the human mind and its spiritual possibilities. The research methods relate both to the relationship between St. Maximus' observations and the previous Greek and Patristic philosophical tradition, and to their comparison with the results of modern thoughts about the mind. It can be said that the spiritual perspectives described by St. Maximus fundamentally complements the current research of about mind, because it discovers her cognitive and sensitive ability to develop in personal relationship with God.

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Kijewska, Agnieszka. "Human mind as manifestation of God’s Mind in Eriugena’s philosophy". Anuario Filosófico 49, n. 2 (24 giugno 2016): 361–84. http://dx.doi.org/10.15581/009.49.2.361-384.

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Leonov, Andrii. "Mind Engineering, Habit, and Human Nature". Actual Problems of Mind, n. 23 (17 dicembre 2022): 190–216. http://dx.doi.org/10.31812/apm.7638.

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This paper attempts to do the following things. First, it reinterprets the notion of “mind engineering” from a more neutral standpoint and offers a totally new approach to the phenomenon. Thus, instead of looking at the phenomenon from a wholly negative perspective (such as identification of mind engineering with “brainwashing,” “mind control” and other manipulatory techniques), it defines mind engineering as the process of “design/redesign, implementation/reimplementation, evaluation/reevaluation of minds.” In itself, this process can be deliberate or forceful. Here, the author looks at deliberate mind engineering primarily. Secondly, the “mind” is defined as a set of beliefs, and the latter, following Charles Peirce, is interpreted as the set of habits. The phenomenon of habit is interpreted pragmatically-hermeneutically and is defined as a “‘fixed’ functional interpretation of the world and one’s place in it that either works or does not work.” If a specific interpretation constantly works, it constitutes a “good” habit. If it does not work, it means a “bad” habit. Unlike the current social-psychological approaches to habit as goal-independent and automatic, and therefore “mindless”/non-cognitive, the author claims that habits are essentially goal-dependent, and cognitive. The habit’s main goal is to resolve the problematic situation that the organism is in. Habit’s cognitive element is grounded in the organism’s interpretive effort that allows it to specify a problematic situation as problematic. Therefore, the connection between the organism and a situation is not direct/immediate but rather is mediated via functional interpretive meaning. In the end, mind engineering must be taken as “habit engineering,” and, thus understood, the phenomenon in question can be seen as one of the key phenomena to clarify human nature.

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Mehmeti, Mr Sc Drita. "Digitalization of the human mind". ILIRIA International Review 3, n. 1 (30 giugno 2013): 83. http://dx.doi.org/10.21113/iir.v3i1.99.

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The human faces with various problems already in its first steps in live, and carriers of such life situations are found in various ages which bring new currents in the way of life. Starting from the ancient Greek thought, the human and its mind made the centre of the world, already orienting the Western thought towards the study of the human mind (namely human reason), since it made the key tool for human survival. Although human problems have been discussed throughout various ages, they have not been able to resolve in full the human problems, and therefore, the same issues were taken by the representatives of the socalled “critical theory”, who used the theory to criticize the way of live Western civilization was offering, known as digitalization of the human mind. The human problems are addressed in a poly-dimensional manner. The factors affecting the human mind are: industrial civilization, technical progress, automation, overtly influence of machinery on humans, substitution of cultural values, which in sum have developed a new World Order, where the ruler is technology. In the modern world, the human fails to recognize himself, since he is out of himself and lives according to the rules set forth by the “remote control”. In the flow of this kind of livelihood, human alienates, or in other words, the human goes out of himself, trying to adapt maximally to the requirements of the new way of life.

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Matsuzawa, Tetsuro, Masataka Watanabe, James R. Anderson, Yuko Hattori, Shigeru Kitazawa e Naotsugu Tsuchiya. "Unique aspects of human mind". Proceedings of the Annual Convention of the Japanese Psychological Association 79 (22 settembre 2015): JPAS—008—JPAS—008. http://dx.doi.org/10.4992/pacjpa.79.0_jpas-008.

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Park, Jeong-Sik. "Artificial Intelligence and Human Mind". Cogito 86 (31 ottobre 2018): 195–218. http://dx.doi.org/10.48115/cogito.2018.10.86.195.

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Jha, Dr Avdhesh S. "Fear: Traumitising the Human Mind". Saudi Journal of Humanities and Social Sciences 5, n. 9 (25 settembre 2020): 493–95. http://dx.doi.org/10.36348/sjhss.2020.v05i09.005.

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Cooper, John, e Brian Lancaster. "Mind, Brain and Human Potential". Leonardo 25, n. 2 (1992): 225. http://dx.doi.org/10.2307/1575729.

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Hare, Brian. "From Nonhuman to Human Mind". Current Directions in Psychological Science 16, n. 2 (aprile 2007): 60–64. http://dx.doi.org/10.1111/j.1467-8721.2007.00476.x.

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ALANEN, LILLI. "Spinoza on the Human Mind". Midwest Studies In Philosophy 35, n. 1 (dicembre 2011): 4–25. http://dx.doi.org/10.1111/j.1475-4975.2011.00214.x.

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Middleton, Warwick. "Book Review: The Human Mind". Australian & New Zealand Journal of Psychiatry 38, n. 10 (ottobre 2004): 853–54. http://dx.doi.org/10.1080/j.1440-1614.2004.01474.x.

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Danesi, Marcel. "Language, Mind, and Human Nature". New Vico Studies 12 (1994): 86–94. http://dx.doi.org/10.5840/newvico1994122.

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Hill, Lilian H. "Changes of the Human Mind". Adult Education Quarterly 49, n. 1 (novembre 1998): 56–64. http://dx.doi.org/10.1177/074171369804900106.

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Matsuzawa, Tetsuro, e Toshio Yamagishi. "Imagination: Human mind viewed from the study of chimpanzee mind". Proceedings of the Annual Convention of the Japanese Psychological Association 78 (10 settembre 2014): ITL—002—ITL—002. http://dx.doi.org/10.4992/pacjpa.78.0_itl-002.

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Scott, Ava, Thomas Reitmaier, Matt Jones e Yvonne Rogers. "Mind the gap". Interactions 28, n. 4 (luglio 2021): 44–49. http://dx.doi.org/10.1145/3469123.

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Ketola, Pekka. "Mind the gap". Interactions 13, n. 5 (settembre 2006): 42–46. http://dx.doi.org/10.1145/1151314.1151338.

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Massey, Gerald J. "Mind-Body Problems". Journal of Sport and Exercise Psychology 15, s1 (gennaio 1993): S97—S115. http://dx.doi.org/10.1123/jsep.15.s1.s97.

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Philosophers and sport psychologists wrestle with mind-body problems, but with different ones. By denying minds to animals, Descartes widened the traditional gulf between humans and animals to the detriment not only of philosophical but also of scientific thinking about mind. Of the major philosophers, only David Hume dared to put human minds on all fours with animal minds. With few exceptions, sport psychologists have followed Descartes rather than Hume. Failure to appreciate the relevance of animal studies to their discipline causes sport psychologists to trade in vague concepts, questionable measurement instruments, defective methodologies, and truncated theories, and to submit their hypotheses to gerrymandered tests. The author exhorts sport psychologists to embrace Hume’s touchstone, which rejects as bogus any hypothesis or theory about human minds that does not apply evenhandedly to animals—unless there is compelling evidence that the phenomena under investigation are particular to humans.

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Saito, Toshiki, Steven M. Almaraz e Kurt Hugenberg. "Happy = Human: A Feeling of Belonging Modulates the “Expression-to-Mind” Effect". Social Cognition 40, n. 3 (giugno 2022): 213–27. http://dx.doi.org/10.1521/soco.2022.40.3.213.

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Past research has demonstrated a link between facial expressions and mind perception, yet why expressions, especially happy expressions, influence mind attribution remains unclear. Conducting four studies, we addressed this issue. In Study 1, we investigated whether the valence or behavioral intention (i.e., approach or avoidance) implied by different emotions affected the minds ascribed to expressers. Happy (positive valence and approach intention) targets were ascribed more sophisticated minds than were targets displaying neutral, angry (negative-approach), or fearful (negative-avoidance) expressions, suggesting emotional valence was relevant to mind attribution but apparent behavioral intentions were not. We replicated this effect using both Black and White targets (Study 2) and another face database (Study 3). In Study 4, we conducted path analyses to examine attractiveness and expectations of social acceptance as potential mediators of the effect. Our findings suggest that signals of social acceptance are crucial to the effect emotional expressions have on mind perception.

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Slaughter, Virginia, e Linda Mealey. "Seeing is not (necessarily) believing". Behavioral and Brain Sciences 21, n. 1 (febbraio 1998): 130. http://dx.doi.org/10.1017/s0140525x98400700.

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We doubt that theory of mind can be sufficiently demonstrated without reliance on verbal tests. Where language is the major tool of social manipulation, an effective theory of mind must use language as an input. We suspect, therefore, that in this context, prelinguistic human and nonhuman minds are more alike than are human pre- and postlinguistic minds.

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Gallagher†, Timothy J. "Human-Animal Studies, G.H. Mead, and the Question of Animal Minds". Society & Animals 24, n. 2 (17 marzo 2016): 153–71. http://dx.doi.org/10.1163/15685306-12341396.

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In the field of human-animal studies (has), also known as anthrozoology, the question of nonhuman animal minds is central. During the first three decades of the 20th century, the social psychological G.H. Mead was among the first to take an explicitly contemporary approach to the question of mind in nature. Mead’s approach to the question of the nature of mind is consistent with contemporary science. His approach was characterized by empiricism, interdisciplinarity, comparative behavior and anatomy, and evolutionary theory. For Mead, symbolic language was required for mind as he defined it. This stipulation has been called into question by scholars today. The evidence for the nature of animal minds today suggests that a symbolic language is not required for conscious awareness, deliberation, and decision making. Nonetheless, Mead has an historical relevance to the field ofhasfor both the breadth of his work on the nature of consciousness, his contemporary approach, and the fact that some of his insights could be useful to contemporary scholars who are exploring the nature of mind, both human and nonhuman.

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Kekes, J. "Cruelty: Human Evil and the Human Brain, by Kathleen Taylor." Mind 119, n. 474 (1 aprile 2010): 530–35. http://dx.doi.org/10.1093/mind/fzq027.

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Seo, Young Yi. "Monistic Theory of Human Mind-Moral Mind : Experiential Reading of Noh Susin"s Mind Theory". Journal Of pan-Korean Philosophical Society 91 (31 dicembre 2018): 75–101. http://dx.doi.org/10.17745/pkps.2018.12.91.75.

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Winkelman, Michael. "Books Recevied for Review:Open Mind, Discriminating Mind: Reflections on Human Possibilities". Anthropology of Consciousness 1, n. 1-2 (marzo 1990): 14. http://dx.doi.org/10.1525/ac.1990.1.1-2.14.

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Rammal, Julie. "The Disordered Human Specie". Clinical Research Notes 1, n. 3 (19 agosto 2020): 01–02. http://dx.doi.org/10.31579/2690-8816/004.

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In pre-historic times the human specie was balanced in: body, mind, spirit, however; today the majority of us have lost this natural internal harmony. As a result, numerous mental, emotional, physical issues will continue to rise, forcing the human specie to devolve, evolve, or become a new semi-robotic specie.

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Pacione, Chris. "Evolution of the mind". Interactions 17, n. 2 (marzo 2010): 6–11. http://dx.doi.org/10.1145/1699775.1699777.

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Bussanich, John. "The Person and the Human Mind". Ancient Philosophy 12, n. 2 (1992): 546–51. http://dx.doi.org/10.5840/ancientphil199212241.

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Panarella, E. "A creation of the human mind." Physics Essays 1, n. 1 (1 marzo 1988): 4. http://dx.doi.org/10.4006/1.3033415.

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Kim Seong Ryong. "Literary Education for Educating Human Mind". Journal of CheongRam Korean Language Education ll, n. 47 (giugno 2013): 289–317. http://dx.doi.org/10.26589/jockle..47.201306.289.

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Smirnov, Andrey. "Is There a Universal Human Mind?" Russian Journal of Philosophical Sciences, n. 6 (10 ottobre 2018): 31–32. http://dx.doi.org/10.30727/0235-1188-2018-6-31-32.

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40

Burling, Robbins, Sue Savage-Rumbaugh, Stuart G. Shanker e Talbot J. Taylor. "Apes, Language, and the Human Mind". Language 75, n. 3 (settembre 1999): 591. http://dx.doi.org/10.2307/417067.

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41

Elmosalmi, Dawlat. "Lean practice. The human mind sustainability!" QScience Proceedings 2016, n. 3 (9 novembre 2016): 16. http://dx.doi.org/10.5339/qproc.2016.qgbc.16.

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42

Salazar, Carles. "Religious Symbolism and the Human Mind". Method & Theory in the Study of Religion 27, n. 1 (9 febbraio 2015): 82–96. http://dx.doi.org/10.1163/15700682-12341326.

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The purpose of this paper is to assess Durkheim’s approach to religion and the validity of the time-honoured principle of the social determination of mental representations. The thesis to be defended is that Durkheim was essentially right in understanding religious ritual as a symbolic language. But he was wrong both in his social deterministic theory of mental representations and in his definition of religion as an exclusively social phenomenon. As current evolutionary sciences have amply demonstrated, human mental architecture has been shaped by a long evolutionary process and cannot be easily reconfigured through cultural indoctrination. Two consequences can be derived from this. First, religious ideas can successfully colonise human minds thanks to their ability to parasitize on biologically evolved human cognitive structures. Second, due to their counterintuitive properties, this colonisation can only succeed if those ideas are culturally transmitted through a special language.

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Abler, William L. "The Human Mind: Origin in Geometry". Science Progress 93, n. 4 (novembre 2010): 403–27. http://dx.doi.org/10.3184/003685010x12871603572249.

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44

TAN, ÜNER. "THE PSYCHOMOTOR THEORY OF HUMAN MIND". International Journal of Neuroscience 117, n. 8 (gennaio 2007): 1109–48. http://dx.doi.org/10.1080/00207450600934556.

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45

Cole, Michael. "The Human Mind and Cultural Artifacts". Contemporary Psychology: A Journal of Reviews 33, n. 10 (ottobre 1988): 866–67. http://dx.doi.org/10.1037/026097.

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46

de Maré, Patrick, e Roberto Schoïllberger. "An Apologia for the Human Mind". Group Analysis 41, n. 1 (marzo 2008): 5–33. http://dx.doi.org/10.1177/0533316408088409.

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47

Wray, Alison. "Apes, language and the human mind". Journal of Pragmatics 32, n. 6 (maggio 2000): 827–30. http://dx.doi.org/10.1016/s0378-2166(99)00024-7.

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Kao, Hsien-Te, e Jennifer Switkes. "Epidemiological perspective: Radicalization of human mind". Journal of Information and Optimization Sciences 39, n. 6 (2 maggio 2018): 1297–307. http://dx.doi.org/10.1080/02522667.2017.1367506.

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Falmagne, Rachel Joffe. "Normative theory and the human mind". Behavioral and Brain Sciences 8, n. 4 (dicembre 1985): 750–51. http://dx.doi.org/10.1017/s0140525x00046070.

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TSUKADA, Tameyasu. "Role of Human Mind in Manufacturing". Journal of the Japan Society for Precision Engineering 63, n. 2 (1997): 166–69. http://dx.doi.org/10.2493/jjspe.63.166.

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Articoli di riviste sul tema "Human mind"

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