The experience of causation is a pervasive product of the human mind. Moreover, the experience of causing an event alters subjective time: actions are perceived as temporally shifted towards their effects [Haggard, P., Clark, S., & Kalogeras, J.. Voluntary action and conscious awareness. Nature Neuroscience, 5, 382-385]. This temporal shift depends partly on advance prediction of the effects of action, and partly on inferential "postdictive" explanations of sensory effects of action. We investigated whether a single factor of statistical contingency (...) could explain both these aspects of causal experience. We studied the time at which people perceived a simple manual action to occur, when statistical contingency indicated a causal relation between action and effect, and when no such relation was indicated. Both predictive and inferential "postdictive" shifts in the time of action depended on strong contingency between action and effect. The experience of agency involves a process of causal learning based on statistical contingency. (shrink)

Recent scholarship in intellectual humility (IH) has attempted to provide deeper understanding of the virtue as personality trait and its impact on an individual's thoughts, beliefs, and actions. A limitations-owning perspective of IH focuses on a proper recognition of the impact of intellectual limitations and a motivation to overcome them, placing it as the mean between intellectual arrogance and intellectual servility. We developed the Limitations-Owning Intellectual Humility Scale to assess this conception of IH with related personality constructs. In Studies 1 (...) (n= 386) and 2 (n = 296), principal factor and confirmatory factor analyses revealed a three-factor model – owning one's intellectual limitations, appropriate discomfort with intellectual limitations, and love of learning. Study 3 (n = 322) demonstrated strong test-retest reliability of the measure over 5 months, while Study 4 (n = 612) revealed limitations-owning IH correlated negatively with dogmatism, closed-mindedness, and hubristic pride and positively with openness, assertiveness, authentic pride. It also predicted openness and closed-mindedness over and above education, social desirability, and other measures of IH. The limitations-owning understanding of IH and scale allow for a more nuanced, spectrum interpretation and measurement of the virtue, which directs future study inside and outside of psychology. (shrink)

EMERGENT EVOLUTION- THE GIFFORD LECTURES DELIVERED IN THE UNIVERSITY OF ST.

Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. Hesperides Press are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.

Psychologists have traditionally approached phenomenology by describing perceptual states, typically in the context of vision. The control of actions has often been described as 'automatic', and therefore lacking any specific phenomenology worth studying. This article will begin by reviewing some historical attempts to investigate the phenomenology of action. This review leads to the conclusion that, while movement of the body itself need not produce a vivid conscious experience, the neural process of voluntary action as a whole has distinctive phenomenological consequences. (...) The remainder of the article tries to characterise this phenomenology. First, the planning of actions is often conscious, and can produce a characteristic executive mode of awareness. Second, our awareness of action often arises from the process of matching what we intended to do with what actually happened. Failures of this matching process lead to particularly vivid conscious experience, which we call 'error awareness'. These features of action phenomenology can be directly related to established models of motor control. This allows an important connection between phenomenology and neuroscience of action. Third, whereas perceptual phenomenology is normally seen as caused or driven by the sensory stimulus, a much more fluid model is required for phenomenology of action. Several experimental results suggest that phenomenology of action is partly a post hoc reconstruction, while others suggest that our awareness of action represents an integration of several processes at multiple levels of motor processing. Fourth, and finally, studies of the phenomenology of action, unlike those of perception, show a strong linkage between primary awareness and secondary awareness or self-consciousness: awareness of action is specifically and inextricably awareness of my action. We argue that the concepts of agency and of proprioaction are fundamental to this linkage. For these reasons, action represents a much more promising field than perception for attacking the problematic question of the relation between primary and secondary consciousness. Some promising directions for future research are indicated. (shrink)

Saccadic chronostasis refers to the subjective temporal lengthening of the first visual stimulus perceived after an eye movement. It has been quantified using a duration discrimination task. Most models of human duration discrimination hypothesise an internal clock. These models could explain chronostasis as a transient increase in internal clock speed due to arousal following a saccade, leading to temporal overestimation. Two experiments are described which addressed this hypothesis by parametrically varying the duration of the stimuli that are being judged. Changes (...) in internal clock speed predict chronostasis effects proportional to stimulus duration. No evidence for proportionality was found. Two further experiments assessed the appropriateness of the control conditions employed. Results indicated that the chronostasis effect is constant across a wide range of stimulus durations and does not reflect the pattern of visual stimulation experienced during a saccade, suggesting that arousal is not critical. Instead, alternative processes, such as one affecting the onset of timing are implicated. Further research is required to select between these alternatives. (shrink)

The field of neuroaesthetics attempts to identify the brain processes underlying aesthetic experience, including but not limited to beauty. Previous neuroaesthetic studies have focussed largely on paintings and music, while performing arts such as dance have been less studied. Nevertheless, increasing knowledge of the neural mechanisms that represent the bodies and actions of others, and which contribute to empathy, make a neuroaesthetics of dance timely. Here, we present the first neuroscientific study of aesthetic perception in the context of the performing (...) arts. We investigated brain areas whose activity during passive viewing of dance stimuli was related to later, independent aesthetic evaluation of the same stimuli. Brain activity of six naïve male subjects was measured using fMRI, while they watched 24 dance movements, and performed an irrelevant task. In a later session, participants rated each movement along a set of established aesthetic dimensions. The ratings were used to identify brain regions that were more active when viewing moves that received high average ratings than moves that received low average ratings. This contrast revealed bilateral activity in the occipital cortices and in right premotor cortex. Our results suggest a possible role of visual and sensorimotor brain areas in an automatic aesthetic response to dance. This sensorimotor response may explain why dance is widely appreciated in so many human cultures. (shrink)

The word “emergent” was suggested by George Henry Lewes for specialized use in contradistinction to “resultant.” Little came of the suggestion, so far as I know, for some forty years. All that Lewes had to say on the matter is comprised within half a dozen, or at most eleven, pages, at the close of a long-winded, but at that time not negligible, discussion of Force and Cause, and is preceded by a section on Hume's Theory of Causation. This leads up (...) to the statement: ‘There are two classes of effects markedly distinguishable as resultants and enter gents.’ Even here there was nothing new save in the adoption and adaptation of the word ‘emergent’ in place, let us say, of John Stuart Mill's ‘heteropathic effects.’. (shrink)

The volume comprises 24 chapters by leading historians who discuss conceptions of and approaches to the human past in the ancient, medieval, early modern and ...

Even those who have not yet read Dr. Broad’s recent book on The Mind and its Place in Nature have not improbably had their attention drawn to his carefully considered pronouncement on Behaviourism. At the close of ten pages of critical discussion he says: “ It seems to me that Reductive Materialism in general, and strict Behaviourism in particular, may be rejected. They are instances of the numerous class of theories which are so preposterously silly that only very learned men (...) could have thought of them. I may be accused of breaking a butterfly on a wheel in this discussion of Behaviourism. But it is important to remember that a theory which is in fact absurd may be accepted by the simple-minded because it is put forward in highly technical terms by learned persons who are themselves too confused to know exactly what they mean. When this happens, as it has happened with Behaviourism, the philosopher is not altogether wasting time by analysing the theory and pointing out its implications”. I quote the passage at length so that those of us who dally with Behaviourism may realize just how they stand. (shrink)

In a scientific discussion of the processes which we designate “vital,” attention is concentrated on an interpretation of that which happens within a relational system of physical influence. In a scientific discussion of the processes which we reflectively distinguish as “mental,” attention is directed to what occurs in a relational system of psychological reference. We should seek to distinguish each from the other in any given context where both are in evidence.

In Process and Reality Professor A. N. Whitehead formulates a Cosmology which embodies a resolute attempt to combine in one philosophical synthesis a scientific account of Concrescence with a metaphysical explanation thereof in terms of Creativity.