A Quote by David Chalmers
Actually, I think my view is compatible with much of the work going on now in neuroscience and psychology, where people are studying the relationship of consciousness to neural and cognitive processes without really trying to reduce it to those processes.
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Physiology seeks to derive the processes in our own nervous system from general physical forces, without considering whether these processes are or are not accompanied by processes of consciousness.
At the lowest cognitive level, they are processes of experiencing, or, to speak more generally, processes of intuiting that grasp the object in the original.
Anyway, there is a lot of really interesting work going on in the neuroscience and psychology of consciousness, and I would love to see philosophers become more closely involved with this.
If we take an unprejudiced view of the processes of consciousness, free from all the so-called association rules and theories, we see at once that an idea is no more an even relatively constant thing than is a feeling or emotion or volitional process. There exist only changing and transient ideational processes ; there are no permanent ideas that return again and disappear again.
ACT psychology is a psychology of the normal. A lot of the psychologies that are out there are built on the psychology of the abnormal. We have all these syndromal boxes that we can put people in and so forth. The actual evidence on syndromes is not very good. There's no specific biological marker for any of the things that you see talked about in the media. Even things like schizophrenia - there's no specific and sensitive biological markers for these things. There may be some abnormal processes involved, but vastly more of human suffering comes from normal processes that run away from us.
Within psychology and neuroscience, some new and rigorous experimental paradigms for studying consciousness have helped it begin to overcome the stigma that has been attached to the topic for most of this century.
Geology, perhaps more than any other department of natural philosophy, is a science of contemplation. It requires no experience or complicated apparatus, no minute processes upon the unknown processes of matter. It demands only an enquiring mind and senses alive to the facts almost everywhere presented in nature. And as it may be acquired without much difficulty, so it may be improved without much painful exertion.
From the psychological point of view, the self-asserting emotions, derived from emergency reactions, involve a narrowing of consciousness; the participatory emotions an expansion of consciousness by identificatory processes of various kinds.
I think the reason Buddhism and Western psychology are so compatible is that Western psychology helps to identify the stories and the patterns in our personal lives, but what Buddhist awareness training does is it actually allows the person to develop skills to stay in what's going on.
We do not know how God created, what processes He used, for God used processes which are not now operating anywhere in the natural universe. This is why we refer to divine creation as special creation. We cannot discover by scientific investigations anything about the creative processes used by God.
My research career has been devoted to understanding human decision-making and problem-solving processes. The pursuit of this goal has led me into the fields of political science, economics, cognitive psychology, computer science and philosophy of science, among others.
I want to get under the surface. When I work with a leaf, rock, stick, it is not just that material in itself, it is an opening into the processes of life within and around it. When I leave it, these processes continue.
The starting-point of critical elaboration is the consciousness of what one really is, and is 'knowing thyself'as a product of the historical processes to date, which has deposited in you an infinity of traces, without leaving an inventory.
I see psychoanalysis, art and biology ultimately coming together, just like cognitive psychology and neuroscience have merged.
I wondered if there was a way to teach people how to use their imaginations in prayer and worship. So I began reading books on cognitive therapy and neuroscience and started studying the devotional traditions of the church.
I think processes should not differ just because you are a minister. This is a job - a responsibility - not a right to override the processes that every citizen goes through.
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