Intimations of Mortality from Recollections of Early Childhood: Death Awareness, Knowledge, and the Unconscious

2021 ◽  
pp. 121-151
Author(s):  
Victor L. Schermer
2016 ◽  
Vol 62 (2) ◽  
pp. 531-535 ◽  
Author(s):  
John Gilbert ◽  
Mary N. Sheppard ◽  
Roger W. Byard

2011 ◽  
Vol 16 (7) ◽  
pp. 894-901 ◽  
Author(s):  
Eleanor Turnbull ◽  
Mwila K. Lembalemba ◽  
M. Brad Guffey ◽  
Carolyn Bolton-Moore ◽  
Mwangelwa Mubiana-Mbewe ◽  
...  

2020 ◽  
Vol 1 (1) ◽  
pp. 01-14
Author(s):  
Aas Siti Sholichah

This article will explain the urgency of early childhood character education in neuroscience review. The methods of research used are qualitative methods with a library approach. Neuroscience is a science that studies and specializes in scientific to the nervous system. In the study of early childhood neuroscience is a golden age in the process of human growth. Brain tissue cell growth in children aged 0-4 year reaches 50%, up to 8 years of age reached 80%. The rapid development of the brain along with the child's physical growth. In early childhood, the unconscious mind is functioning since the womb until age 5 years. The unconscious mind has the function of storing, habits, emotions, long-term memory, intuition, personality, creativity, belief, perception and value. The physical fact of the unconscious mind can be proved when the baby is crying that can be calm in the dethe mother, because since the baby is already acquainted with the figure of his mother through the uterus and heart rate. When viewed from its fugness, the subconscious mind serves to form a character.Keywords: Early childhood, Neuroscience, Character Education. ABSTRAKTulisan ini akan menjelaskan mengenai urgensi pendidikan karakter anak usia dini dalam tinjauan neurosains. Adapun metode penelitian yang digunakan adalah metode kualitatif dengan pendekatan kepustakaan. Neurosains adalah ilmu yang mempelajari dan mengkhususkan pada saintifik terhadap sistem saraf. Dalam kajian neurosains anak usia dini merupakan masa keemasan dalam proses tumbuh kembang manusia. pertumbuhan sel jaringan otak pada anak usia 0-4 tahun mencapai 50%, hingga usia 8 tahun mencapai 80%. Pesatnya perkembangan otak tersebut bersamaan dengan pertumbuhan fisik anak. Dalam tahap anak usia dini, pikiran bawah sadar berfungsi sejak dalam kandungan sampai usia 5 tahun. pikiran bawah sadar memiliki fungsi menyimpan, kebiasaan, emosi, memori jangka panjang, intuisi, kepribadian, kreatifitas, keyakinan, persepsi dan nilai. Fakta secara fisik pikiran bawah sadar ini dapat dibuktikan ketika bayi menangis yang bisa tenang dalam dekapan ibunya, karena semenjak dalam kandungan bayi sudah mengenal sosok ibunya melalui rahim dan detak jantung. Jika dilihat dari fugsinya, pikiran bawah sadar berfungsi untuk membentuk karakter.


2001 ◽  
Vol 22 (4) ◽  
pp. 374-382 ◽  
Author(s):  
Henry F. Krous ◽  
Julie M. Nadeau ◽  
Richard I. Fukumoto ◽  
Brian D. Blackbourne ◽  
Roger W. Byard

SAGE Open ◽  
2020 ◽  
Vol 10 (1) ◽  
pp. 215824402090208
Author(s):  
Janez Krek

The apparently readily comprehensible descriptive discourse in Margaret Mead’s famous ethnographic study Coming of Age in Samoa (1928) (CAS) presents a discursive challenge that is greater than one might expect from a book that has gained a wide readership. Through theoretical analysis, and in relation to the notorious Mead/Freeman controversy, we seek to contribute to understanding CAS as discourse, and even more specifically as educational discourse. Three research questions are addressed: How can the account of Samoan culture presented by Mead in CAS be understood as discourse? How can her account of early childhood education be understood in relation to Freeman’s account? Is Mead describing permissive education when describing patterns of early childhood education in Samoa? We argue that Mead produced an overlapping research discourse that has appealed to the wider public because of its cultural suppressed message aimed at the unconscious in culture. Mead’s and Freeman’s contradictory accounts of Samoan cultural patterns in relation to early childhood education can be explained by differences in the perspectives of the social and hierarchical positions of respectable elders and chiefs (Freeman) and of young girls who were caregivers of even younger children (Mead). Finally, we argue that early childhood education in Samoa at that time was clearly not permissive. Young Samoan girls internalized the symbolic Law (Lacan) and were therefore able to act in an authoritative way as caregivers. In the field of education nearly a century later, Mead’s descriptions of early childhood education in Samoa still provide an intricate case study.


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