Toward the Perception of Subjective Expression

2020 ◽  
pp. 38-57
Author(s):  
Mark Evan Bonds

The idea of artistic expression as an outward manifestation of the self arose in literature and philosophy at least two generations before it came to be applied to music. Lyric poetry in particular provided a conceptual model for perceiving art as a form of autobiography; Goethe and Wordsworth encouraged such a reading of their works. In the meantime, philosophers were questioning the very nature of the self, and particularly the unconscious, which is to say, the primordial self. They began to recognize that while the unconscious might defy observation, its products could provide indirect evidence of its workings, and they regarded artworks as a synthesis of conscious and unconscious thought and as such capable of offering at least an occluded window onto the nature of the true inner self.

2016 ◽  
Vol 3 (2) ◽  
pp. 22-36 ◽  
Author(s):  
Andrew Gibson ◽  
Kirsty Kitto ◽  
Peter Bruza

Modern society demands renewed attention on the competencies required to best equip students for a dynamic and uncertain future. We present exploratory work based on the premise that metacognitive and reflective competencies are essential for this task. Bringing the concepts of metacognition and reflection together into a conceptual model within which we conceived of them as both a set of similar features, and as a spectrum ranging from the unconscious inner-self through to the conscious external social self. This model was used to guide exploratory computational analysis of 6090 instances of reflective writing authored by undergraduate students. We found the conceptual model to be useful in informing the computational analysis, which in turn showed potential for automating the discovery of metacognitive activity in reflective writing, an approach that holds promise for the generation of formative feedback for students as they work towards developing core 21st century competencies. 


Author(s):  
Rufaidah Mat Nawi ◽  
Nadzirah Mohd Said ◽  
Hazriah Hasan

Zakat institutions are obliged to collect zakat from every eligible Muslim because their existence manages the institution by distributing the wealth from the wealthy Muslims to zakat asnafs. However, the zakat institutions still fail to ensure that every one of zakat payers will comply with paying through the institutions. Zakat payers' trust affects their zakat compliance behavior (Mustafa et al., 2013). According to research done by Faizal and Ramli (2017), compliance behavior is one factor that influences the act of tax compliance. This finding supports the prior studies by Kastlunger et al. (2013), who say that high trust causes the increase in tax compliance. The same case goes with paying zakat. Zakat payers' trust is essential in ensuring zakat payers pay zakat through the formal channels. According to Ahmad, Wahid, and Mohamad (2006), zakat payers' dissatisfaction towards zakat distribution practices by zakat institutions leads them to pay zakat directly to asnafs. Thus, this proves that lack of trust by zakat payers can increase the self-distribution practice and leakage in zakat collection. According to a report by Populus (2018), donors are most likely to donate their money to support causes by charities if charities are good at managing funds and demonstrate impacts for their causes. Otherwise, they will lose trust in those charities. As in this study, the main focus to study zakat payers' trust is to reduce the increase in self-distribution practice and gradually lead to maximize the zakat collection in the future. Based on that reason, this study determines which factors should be focused on to increase zakat payers' trust. The proposed factors in this study are disclosure practices, council board, and stakeholder management practices. Thus, the paper aims to develop a conceptual model of zakat payers' trust in a zakat institution in Kelantan. Keywords: Council board; Disclosure practices; Stakeholder management practices; Zakat payers' trust.


2021 ◽  
Vol 13 (1) ◽  
pp. 11-20
Author(s):  
Joseph Ulatowski ◽  

There are different approaches to the narrative self. I limit myself to one approach that argues narratives have an important role to play in our lives without it being true that a narrative constitutes and creates the self. My own position is broadly sympathetic with that view, but my interest lies with the question of whether there is truth in the claim that to create one’s self-narrative is to create oneself. I argue that a self-narrative may be multiply realised by the inner self—impressions and emotions—and the outer self—roles in work and life. I take an optimistic attitude to the idea that narrative provides a metaphor that may stimulate insight into the nature of self if we accept a plurality of narrative selves. This paper mines a vein of research on narratives for insights into selves without being bewitched into accepting implausible conclusions.


2014 ◽  
Vol 37 (1) ◽  
pp. 44-45 ◽  
Author(s):  
Laurent Waroquier ◽  
Marlène Abadie ◽  
Olivier Klein ◽  
Axel Cleeremans

AbstractThe unconscious-thought effect occurs when distraction improves complex decision making. Recent studies suggest that this effect is more likely to occur with low- than high-demanding distraction tasks. We discuss implications of these findings for Newell & Shanks' (N&S's) claim that evidence is lacking for the intervention of unconscious processes in complex decision making.


2009 ◽  
Vol 37 (3) ◽  
pp. 174-185 ◽  
Author(s):  
Simon D. Podmore

Despair (sickness of the spirit) and divine forgiveness are decisive psychological and theological themes essential to both Søren Kierkegaard's relational vision of ‘the self before God’ and his own personal struggles with guilt and the consciousness of sin. Reading Kierkegaard as both a physician and a patient of this struggle, therefore, this article examines The Sickness unto Death (1849) as an attempt to resolve the sinful ‘self’ by integrating a psychological perspective on despair with a theology of the forgiveness of sins. It is suggested that by presenting this integrative notion of self-knowledge through the ‘higher’ Christian pseudonym of Anti-Climacus, Kierkegaard is indicting his own resistances to accepting divine forgiveness and thereby operating—via a ‘higher’ pastoral identity—as a physician to his own soul. By diagnosing the unconscious psychological and theological relationships between sin/forgiveness, offense, and human impossibility/divine possibility, Kierkegaard finally reveals faith—as a self-surrendering recognition of acceptance before the Holy Other—to be the key to unlocking the enigma of the self in despair.


1976 ◽  
Vol 2 (3) ◽  
pp. 231-245 ◽  
Author(s):  
M. E. Chamberlain

“There's Dilke that has done it all”, remarked Wilfrid Scawen Blunt to Lord Blandford as they watched Dilke walk down Piccadilly one day in July 1882.1 The “it” was the British intervention in Egypt which entangled Britain in Egyptian affairs for two generations. More soberly, Louis Mallet, the Permanent Under-Secretary at the India Office, wrote to Evelyn Baring a year later that the Liberal government of William Gladstone had made themselves “the unconscious, and some of them (not all) the unwilling instruments of a policy from which Lord Beaconsfield and Lord Salisbury would have shrunk, and which is big with future disaster”. “Dilke and Chamberlain” he wrote, “I consider mainly responsible for the Egyptian war.” In The Trouble Makers, A. J. P. Taylor came to the conclusion, “The occupation of Egypt in 1882 marked Gladstone's decisive breach with Radicalism. Indeed it ruined Radicalism for more than a generation. It began modern British Imperialism…”. How ironic if the ruin of British radicalism was brought about by the two leading radicals of Gladstone's predominantly Whig administration. What do the Dilke and Chamberlain papers among others reveal about the exact role of the two men in the crisis ?


2020 ◽  
Author(s):  
Michał Bola ◽  
Marta Paź ◽  
Łucja Doradzińska ◽  
Anna Nowicka

AbstractIt is well established that stimuli representing or associated with ourselves, like our own name or an image of our own face, benefit from preferential processing. However, two key questions concerning the self-prioritization mechanism remain to be addressed. First, does it operate in an automatic manner during the early processing, or rather in a more controlled fashion at later processing stages? Second, is it specific to the self-related stimuli, or can it be activated also by other stimuli that are familiar or salient? We conducted a dot-probe experiment to investigate the mechanism behind attentional prioritization of the selfface image and to tackle both questions. The former, by employing a backwards masking procedure to isolate the early and preconscious processing stages. The latter, by investigating whether a face that becomes visually familiar due to repeated presentations is able to capture attention in a similar manner as the self-face. Analysis of the N2pc ERP component revealed that the self-face image automatically captures attention, both when processed consciously and unconsciously. In contrast, the visually familiar face did not attract attention, neither in the conscious, nor in the unconscious condition. We conclude that the selfprioritization mechanism is early and automatic, and is not triggered by a mere visual familiarity. More generally, our results provide further evidence for efficient unconscious processing of faces, and for a dissociation between attention and consciousness.


Author(s):  
Giorgio Caviglia

Within the current clinical practice, the debate on the use of dream is still very topical. In this article, the author suggests to address this question with a notable scientific and cultural openness that embraces either the psychoanalytic approach (classical, modern and intersubjective), and the neurophysiological assumptions and both clinical research and cognitive hypotheses. The utility of dream - in the clinical work with patients - is supported by the author with extensive bibliographic references and personal clinical insights, drawn from his experience as a psychotherapist. Results: From an analysis of recent literature on this topic, the dream assumes a very different function and position in the clinical practice: from ‘via regia to the unconscious’ of Freudian theories - an expression of repressed infantile wishes of libidinal or aggressive drive nature - it becomes the very fulcrum of the analysis, a fundamental capacity to be developed, a necessary and decisive element for the patient’s transformation. The dream can also be use with the function of thinking and mentalization, of problem solving, of adaptation, as well as an indicator of the relationship with the therapist in the analytic dialogue or of dissociated aspects of the self. Finally, the author proposes a challenging reading of the clinical relevance of dream: through listening to the dream, the clinician can help the patient to stand in the spaces of his own self in a more open and fluid way and therefore to know himself better, to regulate his affects, to think and to integrate oneself.


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