Consciousness of Motivated, Emotional Mind

The efficient functioning of the conscious mind requires motivation. Motivations are both the source and the reason for its development and sophistication. The motivation for intelligent activities is usually to avoid discomfort and seek pleasure. On the other hand, the implementation of complex life plans and the feeling of higher mental states requires motivation through curiosity and through a desire to learn and discover something new. A mind equipped with cognitive awareness has the ability to observe and assess the effects of its actions on the environment. Creating complex mental representations associating actions with distant impressions and effects allows for their emotional assessment. If bodily experiences are to give meaning to what an individual perceives and remembers, then he must be able to assess the value of his experiences for his own good. Using these experiences and learned knowledge an intelligent system gains the ability to take rational actions to achieve its goals, feel the pain and pleasure resulting from such actions, be sensitive to effects of his actions, be conscious. The analysis of one's own situation and the choice of the optimal mode of operation can be interpreted as implementations of the system's own will. The discussion of restrictions on the choices made indicates that this will of the system is by no means free will. Conscious being decisions depend on the momentary mental states in which the mind is in the process of deciding. They depend on the content of what he has in his memory at the moment, his current mood, available knowledge, his patience for analyzing different variants of behavior and ability to act. In addition to known ontological, physical, and biological limitations, and social (for social beings), there are significant limitations related to the content and structural organization of memory, created associations and beliefs shaped by life experiences and interactions with subconscious mind. Assessing the effects of the operation, satisfying, or not satisfying the needs of the system revealed in the above way creates complex emotional states. Structures and processes leading to the creation of emotions, motivating to rational action for the broadly understood own good, constitute a model of a fully conscious, motivated, emotional mind (MEM). Is the presented model really a reductive model? Do mental states even exist? The authors try to answer these and similar questions in this chapter.

2013 ◽  
Vol 2013 ◽  
pp. 1-13 ◽  
Author(s):  
Giorgio A. Ascoli

This paper aims to frame certain fundamental aspects of the human mind (content and meaning of mental states) and foundational elements of brain computation (spatial and temporal patterns of neural activity) so as to enable at least in principle their integration within one and the same quantitative representation. Through the history of science, similar approaches have been instrumental to bridge other seemingly mysterious scientific phenomena, such as thermodynamics and statistical mechanics, optics and electromagnetism, or chemistry and quantum physics, among several other examples. Identifying the relevant levels of analysis is important to define proper mathematical formalisms for describing the brain and the mind, such that they could be mapped onto each other in order to explain their equivalence. Based on these premises, we overview the potential of neural connectivity to provide highly informative constraints on brain computational process. Moreover, we outline approaches for representing cognitive and emotional states geometrically with semantic maps. Next, we summarize leading theoretical framework that might serve as an explanatory bridge between neural connectivity and mental space. Furthermore, we discuss the implications of this framework for human communication and our view of reality. We conclude by analyzing the practical requirements to manage the necessary data for solving the mind-brain problem from this perspective.


2019 ◽  
Author(s):  
Calvin K. Lai ◽  
Mahzarin R. Banaji

Modern democracies must contend with the challenge of providing opportunity and fair treatment to a diverse citizenry. Discoveries from the mind sciences have revealed, however, that these values are compromised in a variety of ways. In this chapter, we focus on the biases in decisions about individuals that emanate from information about their social categories (e.g., gender, race/ethnicity, age, sexuality, religion, nationality). Because everyday decisions often emerge without conscious, deliberative thought, i.e., are implicit in nature, the question of how to conceive change at the individual and societal level is fraught with scientific, practical, and moral challenges. In this chapter, we review some research on implicit social cognition to show the mental processes that thwart even basic aspirations of democratic societies. We focus on evidence concerning the malleability of implicit cognition at the level of the individual mind. Specifically, we ask what is known about changing implicit attitudes and stereotypes in the moment. Given a lifetime of learning, is change in mental states even possible? If so, do some interventions work better than others? Next, we focus on what might be done when individuals cannot be counted on to shift implicit cognition in the direction of neutrality. In such cases, are there external efforts that can be employed to assure equal opportunity and fairness in everyday decisions? The discussion is oriented toward providing the best assessment we have for understanding the constraints on thinking that jeopardize equal opportunity and fairness, and to consider the evidence to date on the possibility for change.


2014 ◽  
Vol 29 (1) ◽  
pp. 14-29 ◽  
Author(s):  
Matthieu Ricard

AbstractIn Buddhism, happiness is achieved when a person can perceive the true nature of reality, unmodified by the mental constructs we superimpose upon it. This authentic happiness comes from having an exceptionally healthy state of mind that underlies and suffuses all emotional states and that embraces all the joys and sorrows that come one's way. The mental states necessary for authentic happiness are not simply found or happened upon. Rather, happiness is achieved through mental training that purges the mind of afflictive emotions, such as hatred and compulsive desire, which literally poison the mind, and above all through the eradication of ignorance. This article discusses the Buddhist conception of happiness and its attainment. In particular, the article addresses the methods and practices that Buddhism employs to train the mind to achieve authentic happiness and the recent developments in contemplative neuroscience that complement and advance these methods.


2020 ◽  
Vol 47 (1) ◽  
pp. 42-56 ◽  
Author(s):  
Pia Dietze ◽  
Eric D. Knowles

“Theory of Mind” (ToM; people’s ability to infer and use information about others’ mental states) varies across cultures. In four studies ( N = 881), including two preregistered replications, we show that social class predicts performance on ToM tasks. In Studies 1A and 1B, we provide new evidence for a relationship between social class and emotion perception: Higher-class individuals performed more poorly than their lower-class counterparts on the Reading the Mind in the Eyes Test, which has participants infer the emotional states of targets from images of their eyes. In Studies 2A and 2B, we provide the first evidence that social class predicts visual perspective taking: Higher-class individuals made more errors than lower-class individuals in the Director Task, which requires participants to assume the visual perspective of another person. Potential mechanisms linking social class to performance in different ToM domains, as well as implications for deficiency-centered perspectives on low social class, are discussed.


2019 ◽  
Author(s):  
Pia Dietze ◽  
Eric Knowles

“Theory of Mind” (ToM; people’s ability to infer and use information about others’ mental states) varies across cultures. In four studies (N = 881), including two preregistered replications, we show that social class predicts performance on ToM tasks. In Studies 1A and 1B, we provide new evidence for a relationship between social class and emotion perception: Higher-class individuals performed more poorly than their lower-class counterparts on the Reading the Mind in the Eyes Test, which has participants infer the emotional states of targets from images of their eyes. In Studies 2A and 2B, we provide the first evidence that social class predicts visual perspective-taking: Higher-class individuals made more errors than lower-class individuals in the Director Task, which requires participants to assume the visual perspective of another person. Potential mechanisms linking social class to performance in different ToM domains, as well as implications for deficiency-centered perspectives on low social class, are discussed.


2021 ◽  
Author(s):  
Alaleh Taheri ◽  
M. Ali Mazaheri ◽  
Abbas Zabihzadeh ◽  
Paul Robinson

Abstract Purpose: Obesity affects both mental health and the quality of life, and it also causes diseases associated with increased mortality. The aetiology of obesity is thought to be multifactorial with biological, psychological and social elements. The psychological realm includes the capacity to be aware of one’s own and others’ mental states, that is mentalizing. We hypothesized that poor mentalizing might contribute to the development and/or persistence of obesity among adolescents. The present study aims to investigate the components of the mentalization model to better identify the psychological status of obese adolescents. Methods: This study was carried out on 100 adolescent girls aged 15 to 19 years who were either obese (N=50, Mean age=17.04, Mean BMI=30.24) or normal weight (N=50, Mean age=16.94, Mean BMI=20.95). All completed the reflective functioning questionnaire (RFQ), reading the mind in the eyes test (RMET), difficulties in emotional regulation scale (DERS), and Toronto alexithymia scale (TAS). Results: Multivariate analysis of variance, univariate analysis of variance, and independent t-test were used. Lower certainty and higher uncertainty on the RFQ were confirmed in the OB group indicating reduced mentalizing ability. Misperception and misinterpretation of emotional states conveyed in the eyes in the RMET were consistent the RFQ results. Alexithymia, including difficulty recognizing, expressing and reflecting on emotions, was also found and this also fits with poor mentalizing capacity. The OB group had difficulty in all components of DERS, apart from the “Strategies” subscale. Conclusion: Mentalization or reflective function is significantly poorer in obese, compared to normal weight adolescents. Poor mentalizing could be a cause of obesity, a factor leading to its persistence, or a consequence of obesity. Further research is required to differentiate these possibilities.Level of evidence Level III: case-control analytic study.


2018 ◽  
Author(s):  
Andrew S. Fox ◽  
Regina Lapate ◽  
Alexander J. Shackman ◽  
Richard J Davidson

Emotion is a core feature of the human condition, with profound consequences for health, wealth, and wellbeing. Over the past quarter-century, improved methods for manipulating and measuring different features of emotion have yielded steady advances in our scientific understanding emotional states, traits, and disorders. Yet, it is clear that most of the work remains undone. Here, we highlight key challenges facing the field of affective sciences. Addressing these challenges will provide critical opportunities not just for understanding the mind, but also for increasing the impact of the affective sciences on public health and well-being.


2021 ◽  
Vol 11 (1) ◽  
Author(s):  
Elisa C. Baek ◽  
Matthew Brook O’Donnell ◽  
Christin Scholz ◽  
Rui Pei ◽  
Javier O. Garcia ◽  
...  

AbstractWord of mouth recommendations influence a wide range of choices and behaviors. What takes place in the mind of recommendation receivers that determines whether they will be successfully influenced? Prior work suggests that brain systems implicated in assessing the value of stimuli (i.e., subjective valuation) and understanding others’ mental states (i.e., mentalizing) play key roles. The current study used neuroimaging and natural language classifiers to extend these findings in a naturalistic context and tested the extent to which the two systems work together or independently in responding to social influence. First, we show that in response to text-based social media recommendations, activity in both the brain’s valuation system and mentalizing system was associated with greater likelihood of opinion change. Second, participants were more likely to update their opinions in response to negative, compared to positive, recommendations, with activity in the mentalizing system scaling with the negativity of the recommendations. Third, decreased functional connectivity between valuation and mentalizing systems was associated with opinion change. Results highlight the role of brain regions involved in mentalizing and positive valuation in recommendation propagation, and further show that mentalizing may be particularly key in processing negative recommendations, whereas the valuation system is relevant in evaluating both positive and negative recommendations.


Author(s):  
Nina A. Pasternak ◽  

The study was conducted as an empirical test of the model of mental development proposed by Ya.A. Ponomarev, who showed that the ability to act “in the mind” is one of the most important indicators of the overall development of the human psyche. Within the framework of these ideas, a comparative analysis of the features of time planning by first-year students of one of the Moscow universities of low (10 people) and high (10 people) levels of development of the ability to act “in the mind” through expert assessments of teachers of this university (40 people) protocols of students’ responses is carried out. As a result of the expert assessment, it was shown that with a low level of development of the ability to act “in the mind”, it is more difficult to systematically achieve the set life goals, plan your future based on a logical calculation. The study raises the question of the possible connection between “theory and practice” when taking into account the personal characteristics associated with a certain stage of the development of the ability to act “in the mind”, raises the question of the desirability of psychological support for a teenager when, due to the low level of development of this ability, planning for the future is difficult. It is postulated that if a practical psychologist provides such support in adolescence, practical psychology will be able to really influence the life path of a growing personality.


Author(s):  
Oleg Gushchin

Chernyakov in his famous monograph reveals the concept of the soul through the opposite — the concept of the mind. But the point is not only in the explication of the concept through the opposite meaning. Following the logic of Chernyakov, the soul and mind at a certain stage fall into a kind of dynamic unity as the highest participation in the divine gaze. Being, according to Aristotle, a common feeling, the soul is through continuous “flipping” of private feelings, and so that in the formula: “I feel and understand what I feel,” the second term is exfoliated, i.e. the terminological limitation has been removed. As a result, the pure movement “feel the feeling of feeling” is released as a continuity of sensual evidence. The soul lives in the gaps of the mind and sees its infinity in them. Chernyakov draws attention to the fact that any distinction is simultaneously and latently the moment of binding distinctions. But the moments of discrimination / binding in soul and mind are given in different ways. Awakening (discriminating), the soul simultaneously connects the different so as to survey the all-encompassing expanse of itself and all that exists in the unity of self-movement. The soul, like the mind, is a form without matter, but in a different way from the mind. The soul also moves towards the object, but does not deviate from it to meet with itself, as the mind does, but passes through the object at the moment when it is already (still) decomposed or is in a de-objectified form. An object, being the energy of the mind, is "weathered" in relation to the soul, leaving a kind of living sensory imprint, the soul revives when it connects sensory imprints of objects, meeting itself in them. Chernyakov, referring to Aristotle, believes that the general feeling really contains in some way all the objects of the senses (but without matter). We explain to ourselves that these objects are in a de-objectified form. Unimpeded by overcoming (opening) the gap of the mind, the soul “sees” (binds) a multitude of sensory forms, in each of which a free gaze as such is released. This is not a gaze fixed on something unchanging. And it is also not a perception, which, as part of a speculative form, adds a new “perceive something” to “I perceive something”. Now the act: “I perceive something” is opened and partially discarded, leaving only an independent, continuous dynamic attachment in the remainder: “perceives” + “perceives” + “perceives”, etc.


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