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Philosophy of perception

Philosophy of perception
Do we see what is really there? The two areas of the image marked A and B, and the rectangle connecting them, are all of the same shade: our eyes automatically "correct" for the shadow of the cylinder. The philosophy of perception is concerned with the nature of perceptual experience and the status of perceptual data, in particular how they relate to beliefs about, or knowledge of, the world.[1] Any explicit account of perception requires a commitment to one of a variety of ontological or metaphysical views. Categories of perception[edit] We may categorize perception as internal or external. Internal perception (proprioception) tells us what is going on in our bodies; where our limbs are, whether we are sitting or standing, whether we are depressed, hungry, tired and so forth.External or Sensory perception (exteroception), tells us about the world outside our bodies. The philosophy of perception is mainly concerned with exteroception. Scientific accounts of perception[edit] See also[edit]

ParadigmOfComplexity The last few decades have seen the emergence of a growing body of literature devoted to a critique of the so-called “old” or “Cartesian-Newtonian” paradigm which, in the wake of the prodigious successes of modern natural science, came to dominate the full range of authoritative intellectual discourse and its associated worldviews. Often coupled with a materialistic, and indeed atomistic, metaphysics, this paradigm has been guided by the methodological principle of reductionism. The critics of reductionism have tended to promote various forms of holism, a term which, perhaps more than any other, has served as the rallying cry for those who see themselves as creators of a “new paradigm.” At the forefront of such a challenge, and in many ways the herald of the new paradigm, is the relatively new movement of transpersonal psychology. In taking seriously such experiences, transpersonal theory has been compelled to transcend the disciplinary boundaries of mainstream psychology. C.

Epistemological Problems of Perception First published Thu Jul 12, 2001; substantive revision Sat May 5, 2007 The historically most central epistemological issue concerning perception, to which this article will be almost entirely devoted, is whether and how beliefs about physical objects and about the physical world generally can be justified or warranted on the basis of sensory or perceptual experience—where it is internalist justification, roughly having a reason to think that the belief in question is true, that is mainly in question (see the entry internalist vs. externalist conceptions of epistemic justification). This issue, commonly referred to as “the problem of the external world,” divides into two closely related sub-issues, which correspond to the first two main sections below. 1. What is it that we are immediately or directly aware of in sensory or perceptual experience? 1.1 The idea of immediacy or givenness 1.2 The Sense-Datum Theory Two main arguments have been offered for the sense-datum view.

You Won’t Stay the Same, Study Finds By Mac William Bishop, Channon Hodge, Pedro Rafael Rosado and Erica Berenstein Self-Perception, Past and Future: The Times’s John Tierney discusses new research showing that people tend to “underestimate how much they will change in the future.” They called this phenomenon the “end of history illusion,” in which people tend to “underestimate how much they will change in the future.” According to their research, which involved more than 19,000 people ages 18 to 68, the illusion persists from teenage years into retirement. “Middle-aged people — like me — often look back on our teenage selves with some mixture of amusement and chagrin,” said one of the authors, Daniel T. Gilbert, a psychologist at Harvard. Other psychologists said they were intrigued by the findings, published Thursday in the journal Science, and were impressed with the amount of supporting evidence. Why? “Believing that we just reached the peak of our personal evolution makes us feel good,” Dr. Dr.

The Experience and Perception of Time What is ‘the perception of time’? The very expression ‘the perception of time’ invites objection. Insofar as time is something different from events, we do not perceive time as such, but changes or events in time. But, arguably, we do not perceive events only, but also their temporal relations. So, just as it is natural to say that we perceive spatial distances and other relations between objects (I see the dragonfly as hovering above the surface of the water), it seems natural to talk of perceiving one event following another (the thunderclap as following the flash of lightning), though even here there is a difficulty. For what we perceive, we perceive as present—as going on right now. Kinds of temporal experience There are a number of what Ernst Pöppel (1978) calls ‘elementary time experiences’, or fundamental aspects of our experience of time. Duration The inference model may be plausible enough when we are dealing with distant events, but rather less so for much more recent ones.

Temas de Psicología. Neurosis obsesivo-compulsiva En el apartado «Obsesiones-compulsiones» se detalla su concepto y forma de manifestación. El enfermo vive tanto la obsesión (pensamiento que no se puede desechar) como la compulsión (acto que el sujeto se ve obligado a realizar) como órdenes que siente surgir dentro de sí mismo y que debe obedecer pese a que las considera absurdas, patológicas, anormales y perjudiciales; si se resiste nota una angustia creciente hasta que tiene que ceder. Las obsesiones y las compulsiones se dan combinadas en la misma persona formando la «neurosis obsesivo-compulsiva», aunque en un enfermo determinado puedan dominar claramente síntomas de uno de los dos tipos. ¿Tiene el individuo normal obsesiones y compulsiones? Igual que los restantes síntomas neuróticos, las obsesiones y las compulsiones aparecen, dentro de cierta medida, en casi todas las personas. Uno de los aspectos más frecuentes de las obsesiones y compulsiones es el carácter de duda patológica. Cuadro clínico de la neurosis obsesivo-compulsiva.

Squeeze light to teleport quantum energy - physics-math - 23 January 2014 Putting the squeeze on light may be the key to teleporting energy across vast distances. Although the amount of energy that could theoretically be transmitted is tiny for now, it could be enough to power quantum computers that don't overheat. For years physicists have been smashing distance records for quantum teleportation, which exploits quantum entanglement to send encrypted information. No physical matter is transmitted, and nothing is travelling faster than light. Physicists have done this with light and with matter, such as entangled ions. Quantum toothpaste Theory has it that a vacuum is not truly empty – it is constantly roiling with tiny fluctuations that cause particles to pop in and out of existence. The quantum field in the vacuum of space is usually at its lowest energy level. Light work To get greater reach, Hotta and his colleagues have now applied a twist to their theory that adds squeezed light to the vacuum. Normally, photons travelling through a vacuum arrive randomly.

Significado. Scientific Proof Thoughts & Intentions Can Alter The Physical World Around Us Dr. Masaru Emoto, a researcher and alternative healer from Japan has given the world a good deal of evidence of the magic of positive thinking. He became famous when his water molecule experiments featured in the 2004 film, What The Bleep Do We Know? His experiments demonstrate that human thoughts and intentions can alter physical reality, such as the molecular structure of water. The rice experiment is another famous Emoto demonstration of the power of negative thinking (and conversely, the power of positive thinking.) Is this proof that consciousness and intention can affect the “physical” material world around us? Masaru Emoto’s Water Crystal Experiments The hypothesis that water “treated” with intention can affect ice crystals formed from that water was pilot tested under double-blind conditions. Consciousness has measurable effects on the geometric structure of water crystals. Thanks to: KarmaJello Additional Resources/credits:

Psicología analítica La psicología analítica, también conocida como psicología de los complejos y psicología profunda, es la denominación oficial dada por Carl Gustav Jung en 1913 a su propio corpus teórico y clínico, y al de sus seguidores, diferenciándose así del psicoanálisis freudiano, ante las discrepancias conceptuales existentes centradas fundamentalmente en las teorías de la libido, el incesto, la energía psíquica y la naturaleza del inconsciente.[1] Origen y contexto histórico[editar] Etapa psicoanalítica: Freud y Jung[editar] Las investigaciones iniciadas por Jung sobre el inconsciente fueron emprendidas en la clínica psiquiátrica universitaria Burghölzli de Zúrich, dirigida entonces por Eugen Bleuler, y a la que accedería en noviembre de 1900. Ruptura con Freud[editar] Serán dos de las obras de Jung las que recojan las diferencias progresivas que se irán suscitando respecto de quien en su momento le nombrara su sucesor y heredero: Se recompensa mal a un maestro si se permanece siempre discípulo.

Sincronicidad Sincronicidad (sin-, del griego συν-, unión, y χρόνος, tiempo) es el término elegido por Carl Gustav Jung para aludir a «la simultaneidad de dos sucesos vinculados por el sentido pero de manera acausal». «Así pues, emplearé el concepto general de sincronicidad en el sentido especial de una coincidencia temporal de dos o más sucesos relacionados entre sí de una manera no causal, cuyo contenido significativo sea igual o similar». Para evitarse malentendidos «lo diferenciaré del término sincronismo, que constituye la mera simultaneidad de dos sucesos».[1] Fuentes[editar] Aunque en sí mismo el fenómeno de la sincronicidad ya se hallaba implícito en toda la obra e investigación de Jung, será a través de dos de sus escritos de 1952 como lo describirá finalmente: Fundamentación[editar] La acausalidad es esperable cuando parece impensable la causalidad. Schopenhauer realizó un acercamiento a la casualidad no haciendo caso omiso a su fenomenología pero deteniéndose en una visión determinista.