The role of inner speech in the speech production process

The article summarizes the current state of understanding of the concept of inner speech and evaluates the role of the internal language in the speech generation process. First, the available definitions of inner speech are presented and its features are briefly characterised. Subsequently, the inner voice is compared to overt speech and the main differences between those two planes of speech: the internal and the external one are outlined. Since the aim of the paper is to show the role of inner speech in overt speech production, a speech generation model which coalesces Levelt‘s (1993) assumptions with the stratifi cational approach to language is presented. Different stages of linguistic processing are described and the impact of internal languaging on linguistic output is discussed. It is claimed that inner speech plays a threefold role in overt speech production: (1) provides an inter-nal draft for external speech, (2) is vital for the self-monitoring system, and (3) supports working memory. Any impairment in the functioning of inner speech may thus lead to speech errors and slips of the tongue phenomena.

Qualitative analysis of first-person accounts of noetic experiences

The term “noetic” comes from the Greek word noēsis/noētikos that means inner wisdom, direct knowing, intuition, or implicit understanding. Strong cultural taboos exist about sharing these experiences. Thus, many may not feel comfortable transparently discussing or researching these topics, despite growing evidence that these experiences may be real. The study’s objective was to qualitatively evaluate first-hand accounts of noetic experiences. 521 English-speaking adults from around the world completed an online survey that collected demographic data and four open-ended questions about noetic experiences. Thematic analysis was used to characterize the data. The ten most used codes were expressing to or sharing with others, impacting decision-making, intuition/”just knowing,” meditation/hypnosis, inner visions, setting intentions/getting into the “state,” healing others, writing for self, and inner voice. There were five main themes identified: 1. Ways of Engagement; 2. Ways of Knowing; 3. Types of Information; 4. Ways of Affecting; and 5. Ways of Expressing. Subthemes. Future research will include investigating the nuances of these themes and also establishing standardized methods for evaluating them. This would also then inform curricula and therapies to support people in these experiences.

The Enemy Within

This article describes a dramatic and powerful division within the mind that exists, to varying degrees, in all people. Acknowledging this split, between self and antiself, is not only crucial to understanding human behavior in general; it is also fundamental to comprehending psychopathology. Early in life, children incorporate hurtful, rejecting, and hostile attitudes that were consciously or unconsciously directed toward them by their parents and other family members. When parents are the most traumatizing, children cease to identify with themselves; instead, they identify with the frightening parent and take on their critical, hostile, negative attitudes in the form of a self-critical, self-hating internal voice. In our initial investigations into the voice, my associates and I were shocked at the powerful outpourings of anger and vitriolic hatred that people expressed toward themselves and others when they verbalized their self-critical thoughts. I became acutely aware of the degree to which the voice undermines people’s ability to cope with life and restricts their satisfaction in personal relationships. Last, I describe Voice Therapy, a methodology that exposes and counteracts the dictates of the inner voice, and focus on the impact that this fragmentation has on the divisiveness within the individual and society.

Qualitative analysis of first-person accounts of noetic experiences

The term “noetic” comes from the Greek word noēsis/noētikos that means inner wisdom, direct knowing, intuition, or implicit understanding. Strong cultural taboos exist about sharing these experiences. Thus, many may not feel comfortable transparently discussing or researching these topics, despite growing evidence that these experiences may be real. The study’s objective was to qualitatively evaluate first-hand accounts of noetic experiences. 521 English-speaking adults from around the world completed an online survey that collected demographic data and four open-ended questions about noetic experiences. Thematic analysis was used to characterize the data. The ten most used codes were expressing to or sharing with others, impacting decision-making, intuition/”just knowing,” meditation/hypnosis, inner visions, setting intentions/getting into the “state,” healing others, writing for self, and inner voice. There were five main themes identified: 1. Ways of Engagement; 2. Ways of Knowing; 3. Types of Information; 4. Ways of Affecting; and 5. Ways of Expressing. Subthemes. Future research will include investigating the nuances of these themes and also establishing standardized methods for evaluating them. This would also then inform curricula and therapies to support people in these experiences.

Language and the Brain: A Twofold Study of Language Production and Language Comprehension as a Separate or Integrated Set of Processes

Humans can understand their language due to the processes in the brain. It is very easy for language users to presume that language production and language comprehension are two simple phenomena. For psycholinguistics, these two processes are part of the three core topics in the study of the language and the mind. Psycholinguistics attempt to have a model that explains how language is processed in our brain. It is nearly impossible to do or think about anything without using language, whether this entails following a set of written instructions or an internal talk-through by your inner voice. Language permeates our brains and our lives like no other skill. Beforehand, psycholinguists described our comprehension and production of language in terms of the rules that were hypothesized by linguists (Fodor, Bever, & Garrett, 1974). Now, that is not the case. These linguistic rules inform rather than taking precedent in studying language and the brain. This paper aims to describe the brain regions/structures, language processes, and the intricate connections between them. The study discusses the brain as the underlying basis of the relationship between language and the brain. Moreover, this study descriptively analyses some of the recent expositive psycholinguistic research on language production and comprehension in order to understand the nature and dynamics of language. The methodology of this paper has to do with the research design, materials and concludes with descriptive analyses of the major finding from the secondary data reviewed in the paper. The linguistic approaches used for this study do not entail any sort of calculation or enumeration. It takes the form of a descriptive qualitative approach or a desktop study where research work mainly capitalizes on preexisting literature in the research domain. The study's main finding reveals that research works on language processing treat production and comprehension as quite distinct from each other. Language production processes differ fundamentally from comprehension processes in many respects. However, other researchers reject such a dichotomy. In its place, they propose that producing and understanding are tightly interwoven, and this interweaving underlies people’s ability to predict themselves and each other.

Categoricity, Variation, and Gradience in Sambla Balafon Segmental Encoding

This paper analyzes the musical surrogate encoding of Seenku (Mande, Burkina Faso) syllable structure on the balafon, a resonator xylophone used by the Sambla ethnicity. The elements of syllable structure that are encoded include vowel length, sesquisyllabicity, diphthongs, and nasal codas. Certain elements, like vowel length and sesquisyllabicity, involve categorical encoding through conscious rules of surrogate speech, while others, like diphthongs and nasal codas, vary between being treated as simple or complex. Beyond these categorical encodings, subtler aspects of rhythmic structure find their way into the speech surrogate through durational differences; these include duration differences from phonemic distinctions like vowel length in addition to subphonemic differences due to phrasal position. I argue that these subconscious durational differences arise from a “phonetic filter”, which mediates between the musician’s inner voice and their non-verbal behavior. Specifically, syllables encoded on the balafon may be timed according to the perceptual center (p-center) of natural spoken rhythm, pointing to a degree of phonetic detail in a musician’s inner speech.

Can the Gandharvas Speak?: A Study of Gandharva Songs

In the social context of Nepal, Gandharvas are regarded as Dalits, the people who are suppressed and silenced by the society. Such subaltern groups are thought to have no voice. They are considered ‘muted’ or ‘inarticulate’ without any agency, consciousness and power of resistance. However, breaking such boundaries, the present research aims at exploring the voices of Gandharvas expressed through their folk songs, which express their real subaltern condition and a sense of dissatisfaction towards the mechanism of society constructed and controlled by the elites. For this, some of the representative folk songs are taken and viewed from the perspective of subaltern voice, consciousness, resistance and agency developed by Antonio Gramsci, Ranjit Guha, Dipesh Chakrabarty, Partha Chatterjee and Gautam Bhadra. With the thorough analysis of their songs, it is inferred that although they are deprived of any rank and recognition in the mainstream Nepali society, they have clearly expressed their voices as well as manifested consciousness, reflecting their real life experiences marked by domination, marginalization and suppression. The manifestation of such consciousness and expression of inner voice is also used as an instrument to subvert the hegemony constructed by the complacent upper class of the society.