Theoretical Psychology

Why do capable, intelligent individuals, even when deeply motivated, stall at the threshold of action? Why does effort fail not from lack of desire, but from something deeper, often invisible? Psychology has mapped attention, modeled emotion, and described motivation. But it has not yet defined the internal structure that makes effort possible. Or not.

This paper introduces Lagunian Dynamics, a first-principles theory of cognitive Drive based not on metaphor or external reward, but on internal mechanics. At its center is Lagun’s Law of Primode and Flexion Dynamics, a formal equation that models Drive as the interaction of six forces: Primode (ignition), CAP (activation voltage), Flexion (mental adaptability), Anchory (focus tether), Grain (resistance), and Slip (entropy). These variables function within three core domains of effort: Ignition, Tension, and Flux. Together they determine whether performance begins, holds, or breaks apart.

Patterns like procrastination, burnout, and inconsistency are reframed here as structural states. Not motivational failures. Not traits. But measurable misalignments within the system of Drive. The paper defines the variables, derives key corollaries, explains familiar failure modes, and outlines early experimental pathways toward empirical validation.

This work establishes a new psychological field: Cognitive Drive Architecture. A framework for understanding not just how the mind acts, but how it structurally fails to act. It offers a system we can model, test, and eventually design for.

Se presenta un contexto teórico y metodológico para una propuesta de instrucción de sistemas psicológicos a partir de parámetros de análisis meta-teórico y de modelos metacientíficos concretos, con el objeto de resituar los cursos de sistemas psicológicos y sus ejercicios intelectuales y procedimentales en el subsistema de la epistemología de la psicología. En primer lugar, se caracteriza el lugar de los sistemas en el desarrollo de la psicología. En segundo lugar, se describen discusiones a nivel internacional, regional y local acerca de la sistematología como contenido curricular en la formación de psicólogos. En tercer lugar, se describe el campo de los estudios de la theoretical psychology anglosajona, donde el estudio comparado de los sistemas psicológicos es una parte central. En tal contexto programático, la sistematología, lejos de ser el ejercicio enunciativo de los conceptos de los diversos sistemas psicológicos, constituye una disciplina metateórica del nivel empírico de ...

The authors would like to express their thanks to the members of the Steering Committee, Professor Ian O'Connor, Professor Nigel Bond, and Professor John O'Gorman and to Dr Elizabeth McDonald for the guidance and council provided during the two years of the project's tenure.

Nell’insegnamento morale della Sacra Scrittura, troviamo tutte queste
realtà, antiche e nuove, in un equilibrio d’insieme. Tutto il contenuto sal-
vifico che i Comandamenti ci mostrano nell’Antico Testamento viene su-
blimato dal Nuovo, non cancellato. La legge nuova, la legge dello Spirito
Santo porta a vivere i Comandamenti in Cristo, cioè, sublimati, aldilà del-
la formulazione negativa dei precetti. Lo Spirito Santo in questo modo ci
mostra che i Comandamenti hanno il grande compito di custodire le virtù,
che vanno oltre la formulazione negativa del semplice precetto.
Il «non uccidere, non commettere adulterio, non rubare, non testimo-
niare il falso, onora tuo padre e tua madre», sono sublimati da Gesù e visti
adesso in una formulazione positiva: «Ama il prossimo tuo come te stesso»
(Mt 19,16-19)103. Tutto è portato da Cristo verso l’amore di Dio, e in questa
armonia tutti gli elementi costruiscono il soggetto cristiano.

This book provides a systematic presentation of some of the most relevant contemporary major theories of human cognition. The theories are analyzed in terms of their origins, central idea, central theoretical elements, empirical evidence and major criticism. This analysis shows the advantages and disadvantages in each theoretical system, thus providing reasonable means for evaluating and comparing these proposals. The discussions are often supported by empirical research, mainly from fields such as cognitive science, cognitive neuroscience and artificial intelligence, and they are combined with rigorous theoretical and argument analysis. The content, therefore, can be helpful for many contemporary central debates concerning the topic of human cognition.

Psychology has traditionally emphasized social constructivism focusing on
environmental and cultural influences while neglecting Darwinian explanations of the human
mind and behaviour. This paper proposes a theoretical framework with the aim of synthesizing
Evolutionary Psychology with Conventional Psychology in an attempt to bridge the gap between
the two.
The framework operates at three levels of analysis: the ultimate level, which addresses
species-typical behaviors such as universality of love, sex differences, and an innate sense of
morality. The Broad level incorporates sociocultural theories in addition to a Darwinian lens to
explain cultural variations. The specific level involves the explanation of individual behavior as
analyzed using evolutionary, cultural, and personal environmental factors. This is the level at
which the synthesis becomes the most evident as all the prevailing schools of thought: cognitive,
sociocultural, behavioral, etc are reorganized within a Darwinian scientific ontology.
This paper employs a conceptual synthesis of existing literature from psychology,
biology, and social sciences to demonstrate the compatibility between evolutionary psychology
and social constructivism, offering a unified model for understanding human behavior.
The implications of such a framework are that psychologists can adopt a more
comprehensive approach, providing a unified picture of the psychological world with each level
providing a unique insight regarding the nature of reality. For instance, questions of why certain
foods are addictive can be answered more elaboratively rather than relying on just a gene-based or advertisement-based explanation. Altogether the 3-level framework combines elements of
evolutionary thinking and cultural conditioning in an attempt to produce something novel.
Keywords: Evolutionary Psychology, Conventional Psychology, Social Constructivism

CHAPTER FOUR Beyond the philosophy of the (unconscious) mind: the Freudian cornerstone as scientific theory, a cult, and a way of talking Vesa Talvitie CHAPTER FIVE Unconscious knowing: psychoanalytic evidence in support of a radical epistemic view Linda A. W. Brakel CHAPTER SIX In defence of unconscious mentality Simon Boag REFERENCES INDEX

In psychoanalysis, it is commonly thought that ideas (desires, fears, etc.) may be repressed, and that they can be made conscious. In this article, we shall apply cognitive viewpoints and assert that ideas do not exist in the unconscious as ‘ready made’, and thus repressed ideas cannot be ‘brought’ into consciousness. We suggest that the contents of consciousness are formed by processes on four levels: (1) unconscious brain processes, (2) the level of consciousness, (3) the level of self‐consciousness, and (4) the level of narrative self‐consciousness. From this point of view, the absence (or repression) of certain contents appears to be due to the missing of processes on Levels 1 – 4. Consequently, repressed contents appear in consciousness when appropriate processes take place. When studied in terms of our four‐level model, repression may be treated as part of the study of the self. By applying the viewpoint of the self to the phenomenon of repression, the danger of the homunculus...

Los textos de introducción a la Psicología no suelen ofrecer una articulación teórica de la materia. Se limitan a yuxtaponer los temas relevantes de la disciplina, normalmente yendo de lo más biológico a lo más cultural, lo que dificulta la comprensión de la psicología a los estudiantes. En la primera parte de este artículo proponemos un modelo general para articular pedagógicamente esos contenidos introductorios. Ese Modelo plantea que todo comportamiento puede ser leído psicológicamente como un "Bucle de Comportamiento Adaptativo" (ABeL por sus siglas en inglés, Adaptive Behavior Loop). El bucle opera en dos pasos. El primero es un proceso de evaluación emocional que identifica lo que se necesita en la situación en que se encuentra la persona. El segundo es un proceso de toma de decisión acerca de qué conducta emitir para tratar de cubrir esa necesidad. Para generar ese Bucle, la mente ha de manejar tres tipos de información: la Cognición (dónde estoy) la Motivación (qué quiero) y la Equipación (qué recursos tengo), y combinarlos en una acción viable. Estos bucles de interacción con el entorno se pueden anidar, y se producen a tres niveles distintos: el Físico-Biológico, el Abstracto-Social y el Consciente-Cultural, de los que solo el último resulta accesible a la conciencia fenoménica de la persona. En la segunda parte de este trabajo se propone una estrategia de enseñanza de la Psicología basada en el Modelo. Se propone una metáfora, la del funcionamiento de una empresa (La Empresa Yo S.A.), para describir los fenómenos psicológicos, cuyo plano consciente sería el CEO (siglas en inglés de Chief Executive Officer, Director Ejecutivo) de la empresa, el plano abstracto-social serían los Ejecutivos y el plano físico-biológico los Trabajadores. Finalmente se propone una reorganización pedagógica de los contenidos de los programas de Introducción a la Psicología.

The history of the discussion on justice thesis is long and long. Eastern and Western philosophers have tried to find a widely accepted, universal, eternal and absolute view of justice and apply it as a universal moral law, but they have not reached a general consensus. In the 1960s, a group of English and American scholars began to study Marx's view of justice. The questions focused on whether Marx had a view of justice, how Marx viewed capitalism, and whether Marx thought capitalism was just or unjust. According to the discussion in the academic circle and our research on the justice view of Marx's original works, we finally find a reasonable understanding of the Marxist view of justice, and then use Marx's view of justice to investigate the real world.

This study is titled 'L'incidence de la transhumance dans les hauts plateaux d'Uvira et de Fizi en République Démocratique du Congo.' It aimed at analyzing intercultural conflicts dynamics in the highlands of Uvira and Fizi and how they are affected by transhumance. The study adopted a mixed method approach, combining the use of a questionnaire and an interview guide. Data were collected from 150 informants identified through snowball sampling. The study was conducted in light of positive and negative theories of conflict. The triangulation of qualitative and quantitative data reveals that the communities living the highlands of Uvira and Fizi live tensed relationships. Similarly, our field surveys reveal that while transhumance facilitates cultural and economic exchanges in the highlands of Uvira and Fizi, it also promotes a resurgence of violence due to intercultural tensions.

Eleştirel psikoloji(ler), coğrafyalara özgü farklı gelişimler göstermiştir. Bütünlüklü bir eleştirel psikolojik perspektifin olduğu akademik-entelektüel bir coğrafya olmasa da, Türkiye’de, özellikle 2000’li yılların başından itibaren dikkate değer gelişmeler gözlenmektedir. Bu yazıdaki amaç, bu eleştirel psikolojik iddia, yönelim ve arayışları değerlendirmektir. Bu amaçla, ilk bölüm, psikolojinin sorunlu bir bilim olduğu saptaması ve meta-teorik bir yaklaşıma olan ihtiyaçla psikoloji eleştirisine ayrıldı ve ontolojik, epistemolojik/metodolojik ve etik-politik açılardan temellendirmelerde ‘eleştirel teoriye’ başvuruldu. İkinci bölümde, eleştirel yönelimli psikolojilere yönelik bir sınıflandırılma yapıldı. 5 güzergâh ve 12 hat ile, psikoloji eleştirisinin içeriği ve eleştirellik hedefi boyutları öncelenerek çalışma örnekleri sunuldu. Üçüncü bölümde ise, önceki bir sınıflandırma ile karşılaştırmalı kritiklere ve mevcut sınıflandırmaya ilişkin bazı değerlendirmelere yer verildi. Buna göre, psikolojinin aktüel krizi, sosyo-politik ethosun beraberinde getirdiği engel ve zorluklar özel olarak tartışıldı. Güncel gelişmelere dair geniş hacimde kritikler içererek psikoloji eleştirisi ve ötesine alan açan bu çalışma, eleştirel yönelimli psikolojilerin çeşitli imkânlar sunduğunu göstermektedir. Eğer amaç, anaakım kabul ve pratikleri değiştirmek ve eleştirel/muhalif/radikal bir psikolojiyi yaşanabilir bir dünya ve toplumsal özgürleşme aracı kılmaksa, psikoloji eleştirisini daha güçlü biçimde temellendirmeye çalışmak ve psikoloji eleştirisinden eleştirel psikolojiye seyreden yaklaşımları desteklemek önemlidir. ///// Critical psychology has shown diverse developments specific to different geographical contexts. Although Turkey lacks an academic-intellectual geography characterized by a cohesive critical psychological perspective, notable developments have been observed, particularly since the early 2000s. The purpose of this paper is to evaluate the critical psychological claims, orientations, and pursuits. To achieve this, the first section is devoted to the critique of psychology as a problematic science and the need for a meta-theoretical approach, drawing on ‘critical theory’ as a foundation from ontological, epistemological/methodological, and ethical-political dimensions. The second section provides a classification of critically oriented psychologies in Turkey. Five critical pathways and twelve strands of critically oriented psychologies are examined with examples of studies, prioritizing the content of psychology critique and dimensions of criticality. The third section presents comparative critiques of a previous classification and provides evaluations on certain aspects of the existing classification. Based on these evaluations, the current crisis in psychology and the obstacles and challenges posed by the socio-political ethos are discussed in detail. This study extensively critiques contemporary developments, highlighting the various possibilities offered by critically oriented psychologies. If the aim is to change the mainstream assumptions and practices and establish a critical/oppositional/radical psychology as a means for a liveable world and social emancipation, it is important to strive to strengthen the foundations of psychology critique and support approaches that have transitioned from psychology critique to critical psychology.

Kripke and some others take its origin as individual essence, which faces theoretical objections in many perspectives. Such a phenomenon could be regarded as a severe obstacle to Aristotelism in contemporary metaphysical studies. As a matter of fact, individual essence is no other than the criterion of primary substance in the Aristotelian sense. An elaborate interpretation of Categories and Metaphysics shows that substantial form is the criterion of primary substance, merely with matter as one of its constituents. The necessity of origin thesis realizes that matter has important status in living individual essence, but exaggerates its importance up to monism, ignorant of the element of structural form’s even higher proportion of weight therein. Construing origin as existence, and further attributing essence to existence is also a strategy which contradicts the classical ideas of essence and existence from the view of classical Aristotelism. According to classical Aristotelism, existence is the actualizing action of essence while essence is the principle and stipulation of the action existence. Since essence and existence are generally separated, existence cannot be listed as an element of essence. As to an organism, the criterion, which determines its qualitative identity, is the form of species, whereas the one, which determines its numerical identity, is the initial matter. The latter cannot be falsified by a counterpart theoretic argument in the sense of David Lewis. In the eyes of an Aristotelist, it would rather be the case that the initial matter determines a unique life, the form of a life is a universal species gene explored and discovered by biologists, and the form of a life actualized in the initial matter would thus be the essence of the individual to come into being later. If one insists on the Aristotelist doctrine of individual essence illustrated above, she will not derive an absurd corollary that a life could have more than one course, for such an inference is either circular or confusing different conceptions of identity, since even initial matter has its own origin.

In this interview conducted by Agnes Szokolszky in 1997, Eleanor J. Gibson recounts her early research career and how her perspective changed from differentiation theory to an ecological theory of perceptual learning, under the influence of her husband, James J. Gibson. She recounts the several decade-long research work and social atmosphere at Cornell University, where together they created a lively scientific center of Ecological Psychology.  Eleanor Gibson gives a personal portrait of her husband and shares her observations on the reception of the Gibsonian approach in the scientific community in the 1980s and 1990s, and also on the development of Ecological Psychology as a movement. In her current reflection on the 1997 interview Karen Adolph, Eleanor Gibson's former graduate student at Emory University, commemorates her as a person and as a scientist and gives an imaginative representation of what Eleanor Gibson might think of the current state of psychology. The chapter contains a short biography and a list of Eleanor Gibson's ten most important publications.

This article explores Kopano Ratele’s paper entitled “Four (African) Psychologies” published in Theory & Psychology, and written largely as a response to my recent article entitled “What is African Psychology the Psychology of?” A postcolonial theory of African Psychology is offered to serve as a background for this exploration. The paper concludes by suggesting that Ratele’s article, although a thoughtful contribution to the debate provoked by my article, is opposed to the current awareness by many African psychologists of the need to build African Psychology as a specialized postcolonial study within the discipline of Psychology in African universities. In opposition to this perspective, Ratele proposes implication that African Psychology should not aspire to the status of centralized academic discipline but should operate from “segregated parishes,” particularly as an African adaptation of Western Psychology. This article suggests why Ratele’s vision is against the spirit of the ...

No presente artigo, discutiremos o papel do teatro na construção da nova pessoa socialista, tal como vislumbra Lev Vigotski (1896-1934) no contexto da revolução cultural dos anos 1920, subsequente à Revolução Russa de outubro de 1917. Em um estudo bibliográfico, recorreremos particularmente aos seus escritos sobre arte do período entre 1917 e 1925, entre os
quais destaca-se, numericamente, a crítica teatral. Trataremos da relação dele com o teatro como lugar de onde a sociedade se vê e onde ela deveria vivenciar o pathos revolucionário, em intersecção com a presença de ideias trotskistas sobre o “super-homem”. Problematizaremos o teor eclético da
influência de Nietzsche entre os marxistas russos, e as determinações pelas quais Vigotski anseia por mudanças radicais no teatro (como texto, instituição e encenação), na atmosfera trotskista da formação experimental, coletiva e criativa de uma nova pessoa, tendo a multiplicidade e a alteridade
no centro do desenvolvimento e da educação humana.

Слепоглухота -тяжелейшая патология, которая по счастью встречается достаточно редко. Но как бы редко она ни случалась, слепоглухота ставит человека и его близких перед труднейшей задачей -как в ситуации полной зрительной и слуховой депривации организовать его собственную и их совместную жизнь? Особенно, если болезнь отняла зрение и слух -эти столь необходимые для практической жизни «чувства» еще в детском возрасте. Будет ли ребенок с такой патологией развиваться, становясь интеллектуально и эмоционально полноценным человеком, или он обречен на тотальное недоразвитие, ибо в отличие от своих сенсорно здоровых сверстников не способен получить весь тот чувственный опыт, обобщение которого, как это принято считать, и составляет содержание мышления обычного взрослого человека. Ведь каждому, кому довелось иметь дело с детьми, хорошо известно, что человеческий ребенок как губка впитывает в себя огромную массу впечатлений, и что его развитие в значительной степени является процессом совершенно спонтанным, мало зависящим от сознательных воспитательных усилий взрослых. Как же воспитывать слепоглухого ребенка, ребенка с отсутствующими или во всяком случае резко суженными каналами коммуникации с внешним миром, ребенка, который, во-первых, получает преимущественно только негативное и зачастую весьма болезненное «подкрепление» большинства своих собственных активных действий, и, во-вторых, лишен возможности прислушаться к предостережениям и советам взрослых? Очевидно, что ответить на этот вопрос невозможно без ясного научного понимания того -как совершается процесс развития в норме. Что такое мышление и/или психика человека, то, что с древних времен принято именовать «душой», в какой момент жизни и в каком виде пресловутая «душа» зарождается в теле человеческого младенца, или она существует от века и лишь в какой-то момент вселяется в живое тело последнего как временный квартирант? Обладают ли душой/психикой также и животные, или этот дар доступен только человеческим существам. Наконец, что такое жизнь как таковая и как она связана с упомянутыми выше мышлением или психикой? Понятно, что не имея хотя бы самых общих, самых принципиальных научных ответов на все эти вопросы подступаться к воспитанию и обучению слепоглухих, значит уподобляться персонажам картины Брейгеля старшего, изображающей притчу о слепом, ведущем незрячих. Ибо нельзя, не рискуя разбить себе лоб о первое же случайное препятствие, браться формировать то, природу чего мы не понимаем, и что само собой у слепоглухого ребенка никогда не возникнет. Разумеется, иногда, пусть и крайне редко, чрезвычайная настойчивость воспитателя вроде Энн Салливан приносила некоторые позитивные плоды и без ясного теоретического понимания природы жизни и психики. Но подобные удачи были, как правило, практически невоспроизводимы, ибо никто не мог гарантировать, что последователи и подражатели этих удачливых воспитателей воспроизводили на практике именно то, что привело к успеху субъекта их подражания, а не случайные обстоятельства, предшествовавшие успеху, но не имевшие к нему никакого отношения. Иначе говоря, даже, если все действия «Сотворившей чудо» Энн Салливан происходили у вас перед вашими вполне здоровыми глазами, более того, если ваш тонкий музыкальный слух имел возможность услышать из ее собственных уст подробнейшие описание того, как она добилась своих феноменальных результатов, все это совсем не гарантирует, что в вашей собственной практике у вас получится повторить ее результаты. Ибо глазеть, не значит видеть, а слушать -не значит слышать. А значит при идеальной физиологической сохранности вашего зрения и слуха, вы столкнетесь со всеми трудности слепоглухоты, то есть ничего не увидите, ничего не услышите, ничего не поймете, а значит ничего не сможете самостоятельно сделать. Научное понимание чего бы то ни было предполагает, конечно, самостоятельное разумение. Но последнее имеет научную ценность в том и только в том случае, если оно способно критически отнестись к тому, что о данном предмете сказано серьезными предшественниками. А потому для того, чтобы разобраться в том, что такое жизнь и мышление, следует обратиться к размышлявшей об этом непростом предмете классической научно-философской традиции, начиная с великих древнегреческих мыслителей вроде Анаксагора и Платона и кончая едва ли не единственным в ХХ веке серьезным философом -Э.Ильенковым. Проблема природы жизни и психики настолько грандиозна, что сколько-нибудь систематическая теоретическая разработка последней требует более основательного формата, чем отдельная статья. Поэтому мы ограничимся лишь некоторыми отдельными мыслями по этому поводу. И начнем с того, в чем мы в этой связи решительно не согласны с теоретиком, которому принадлежит бесспорная заслуга сдвинуть научное решение этой проблемы с мертвой точки -с Эвальдом Васильевичем Ильенковым. Прежде всего мы решительно отвергаем его высказывание в том роде, что человеческое дитя рождается немыслящим куском мяса и что мышление или «психика» якобы «формируется» у ребенка уже

This book was motivated by the author's desire to explore the attributes of human beings that appear to set them apart from the remainder of the animal kingdom. At the outset, Gross formulates a number of questions that collectively provide the reader with a lens through which to observe various behaviours in relation to the phylogenetic continuitydiscontinuity debate: respectively, is human behaviour merely a quantitative advance with respect to that of other animals or is human behaviour unique and qualitatively different with respect to that of other animals? The opening chapter sets the scene by outlining arguments and strands of evidence used to support each of these two contrasting positions. This chapter is very indicative of the interdisciplinary approach and scope of the book: in his review of arguments and evidence, Gross enlists the help of philosophers, linguists, primatologists and neuroscientists, as well as psychologists. Subsequent chapters provide more detailed coverage of the key topics that were introduced in the first chapter and each topic is analysed in relation to the central theme of human uniqueness: 'The genetics of being human' (e.g., how small quantitative differences between genomes of differing species of primate might result in apparently qualitative differences between species in behaviour); 'The human brain: what makes it so special?' (e.g., MacLean's [1990] Triune model of the brain and the implication that human uniqueness resides in the evolutionary pressures that are best served by a predominating neocortex); 'Consciousness and self-consciousness' (e.g., primary consciousness in relation to perceptual experience common in most animal species versus the selfconscious awareness of one's subjectivity as a sentient being); 'Cognition: Hauser's hypothesis' (concerning humanly unique processes of cognition, including the ability to generate a limitless variety of 'products' through a finite set of rules or principles, à la Chomsky's [1965] Language Acquisition Device); 'Language: do only humans have it?' (e.g., the distinction between signals and symbols explored through the comparative study of primates and bees); 'Memory and the perception of time' (e.g., internal biological clocks and mind time); 'Fear of death and other "facts of life"' (e.g., the social consequences of the human awareness of the inevitably of mortality, as formulated in what has come to be called Terror Management Theory); 'Culture: the crucial feature' (e.g., social learning and evolutionary processes). Each chapter begins with a philosophical dissection of a concept or idea and branches out to interconnect a wealth of evidence and theoretical positions, in a sort of highly readable 'knowledge tree'. Thus, as well as receiving clear guidance on thinking in relation to the central topic, the reader is also treated to some very interesting and challenging philosophical conundrums and factual nuggets.

This book was motivated by the author's desire to explore the attributes of human beings that appear to set them apart from the remainder of the animal kingdom. At the outset, Gross formulates a number of questions that collectively provide the reader with a lens through which to observe various behaviours in relation to the phylogenetic continuitydiscontinuity debate: respectively, is human behaviour merely a quantitative advance with respect to that of other animals or is human behaviour unique and qualitatively different with respect to that of other animals? The opening chapter sets the scene by outlining arguments and strands of evidence used to support each of these two contrasting positions. This chapter is very indicative of the interdisciplinary approach and scope of the book: in his review of arguments and evidence, Gross enlists the help of philosophers, linguists, primatologists and neuroscientists, as well as psychologists. Subsequent chapters provide more detailed coverage of the key topics that were introduced in the first chapter and each topic is analysed in relation to the central theme of human uniqueness: 'The genetics of being human' (e.g., how small quantitative differences between genomes of differing species of primate might result in apparently qualitative differences between species in behaviour); 'The human brain: what makes it so special?' (e.g., MacLean's [1990] Triune model of the brain and the implication that human uniqueness resides in the evolutionary pressures that are best served by a predominating neocortex); 'Consciousness and self-consciousness' (e.g., primary consciousness in relation to perceptual experience common in most animal species versus the selfconscious awareness of one's subjectivity as a sentient being); 'Cognition: Hauser's hypothesis' (concerning humanly unique processes of cognition, including the ability to generate a limitless variety of 'products' through a finite set of rules or principles, à la Chomsky's [1965] Language Acquisition Device); 'Language: do only humans have it?' (e.g., the distinction between signals and symbols explored through the comparative study of primates and bees); 'Memory and the perception of time' (e.g., internal biological clocks and mind time); 'Fear of death and other "facts of life"' (e.g., the social consequences of the human awareness of the inevitably of mortality, as formulated in what has come to be called Terror Management Theory); 'Culture: the crucial feature' (e.g., social learning and evolutionary processes). Each chapter begins with a philosophical dissection of a concept or idea and branches out to interconnect a wealth of evidence and theoretical positions, in a sort of highly readable 'knowledge tree'. Thus, as well as receiving clear guidance on thinking in relation to the central topic, the reader is also treated to some very interesting and challenging philosophical conundrums and factual nuggets.

Sunzma~y.-In 1939 Thomas Verner Moore authored a book entitled Cognitive Psychology which shared many commonalities with the psychological perspective that emerged under the same name 25 years later. Moore rejected the behaviorism of his day, took knowing as the fundamental problem of psychology, employed reaction time procedures to differentiate among mental processes, and was committed to representationalism as an epistemology. His career, early experimental work, interaction with E. C. Tolman, and textbook are discussed.

The cognitive sciences are facing questions of how to select from competing theories or develop those that suit their current needs. However, traditional accounts of theoretical virtues have not yet proven informative to theory development in these fields. We advance a pragmatic account by which theoretical virtues are heuristics we use to estimate a theory’s contribution to a field’s body of knowledge and the degree to which it increases that knowledge’s ability to solve problems in the field’s domain or problem space. From this perspective, properties that are traditionally considered epistemic virtues, such as a theory’s fit to data or internal coherence, can be couched in terms of problem space coverage, and additional virtues come to light that reflect a theory’s alignment with problem-having agents and the context in a societally embedded scientific system. This approach helps us understand why the needs of different fields result in different kinds of theories and allows us to formulate the challenges facing cognitive science in terms that we hope will facilitate their resolution through further theoretical development.

There are different ways of dividing psychology into subdisciplines. The purpose of the present paper is to explore one specific metaperspective on psychological science, seen as having three main branches: person psychology, population psychology, and mechanism psychology, linked to three different levels of research. Person-level research focuses on psychological phenomena as experienced and enacted by individual persons in their interaction with other persons and other parts of the environment, and in their development over time. Population-level research focuses on populations of individuals, frequencies of various psychological phenomena in a population, risk factors, and population-level effects of various psychological interventions. Mechanism-level research focuses on psychological functioning as explained in terms of neurophysiological mechanisms and information processes at a sub-personal level. It is argued that the failure to differentiate clearly between research questions at these three levels lead to questionable research practices. Most notably, a failure to differentiate clearly between the population level and the person level leads to problem-method mismatches in the form of researchers trying to answer questions about persons by research on populations. Also, because of a failure to differentiate between the person level and the mechanism level, explanations in terms of sub-personal mechanisms are too often seen as providing answers about what occurs at the person level, thereby failing to study persons as intentional agents in interaction with other persons and other parts of the environment. It is argued that a clear differentiation between three levels of psychological science-population, person, and mechanismmay contribute to an increased clarity in these matters and may thereby contribute to the development and maturation of psychological science.

, evolutionary psychology may be the meta-theory that is needed if psychological science is to enter a paradigmatic stage. Other writers have suggested that what is needed is a person-oriented approach, which focuses on the person as a complex system that needs to be studied (1) as a whole (holism), (2) as an intentional agent in interaction with its environment (interactionism), and (3) in terms of his or her individual characteristics and development (idiographic focus). The purpose of the present paper is to discuss the compatibility of these two suggestions. A brief analysis of some formulations central to Dawkins' gene-centered approach (e.g., "the intricate interdependence of genes", and the dependence of genes on their environment) suggests that it is quite compatible with holism and interactionism; and applications such as genetic genealogy illustrate the possibility of a person-oriented genetics. It is argued that these two perspectives are not only compatible, but also complementary. Without a complement in the form of a person-oriented perspective, a gene-centered evolutionary psychology will at best be able to produce a general understanding of the psychological potentials that inhere in the human gene pool. It will not, however, lead to any understanding of the unique profiles of psychological potentials that are produced by a re-combination of autosomal DNA at the origin of each specific individual person, and that develop over time in interaction with the environment. The latter requires that the gene-centered view is complemented with a person-oriented approach.

Resumen En este trabajo pretendemos realizar un análisis de uno de los aspectos menos conocidos pero a la vez más relevantes de la filosofía conductista radical y de la ciencia del análisis del comportamiento, esto es, el abordaje científico de hechos, fenómenos, procesos, conductas o como se quieran calificar, que no pertenecen al ámbito de lo observable por un segundo organismo (conductas privadas). Para cualquier disciplina que se aventure en su estudio, estos fenómenos plantean problemas a varios niveles: ontológico, epistemológico, teórico, metodológico y aplicado. En nuestra exposición describiremos en el contexto histórico del conductismo las respuestas a estos problemas que ha ofrecido el conductismo radical y el análisis del comportamiento, comparándolas con otras propuestas como las de la psicología cognitiva. Palabras clave: conductismo radical, análisis del comportamiento, eventos privados, conducta privada, cognición.

Humanistic psychology arose in reaction to the restrictive paradigms of behaviorism and orthodox psychoanalysis. However, humanisitic psychology has yet to provide a consistent philosophical and methodological framework for the development and evaluation of models, methods, research, theories and therapies. Additionally, there exists no commonly shared structure for the translation and communication of intuitive recognitions and clinical findings. General systems theory offers a comprehensive methodology, rooted in the natural sciences, which may be applied to clarify and communicate many aspects of humanistic psychology. This paper demonstrates the common philosophical perspectives of general systems theory and humanistic psychology, describes general systems theory in terms of the challenges to humanistic psychology, and presents the concerns expressed by humanistic psychologists regarding the use of general systems theory. Selected areas are discussed in detail: The unity of ment...

Examining the concept of epistemic violence and its two antecedents, three strategies—developing Indigenous constructs and theories, going beyond the search for universals, and eliminating structural causes of violence—are proposed to generate dialogue between researchers for epistemic harmony.

The Continuous Dimension of Mind between Kashmir Shaivism and Western Theology Unlike the Vedantic tradition, Kashmir Shaivism regards phenomenal manifestation as absolutely real. This is because the Absolute (Shiva) is conceived as pure Consciousness, whose intimate nature is that of a dynamic vibration (spanda). Complicating and explicating itself, Consciousness produces all the manifest and determined forms in a noetic continuum. The conception of the mind as continuous with the determined forms finds some interesting counterparts in Western philosophy, starting with Aristotle's De anima and in some leading authors of Renaissance Neoplatonism. In De mente, Cusanus states that when God's mind thinks, it also concretely produces its own object of thought, which is the mind itself in its determined forms. From the standpoint of the singular mens, Ficino states that every mind can conjoin with God. In this sense, the comparison between Kashmir Shaivism and some authors of Western Theology can shed new light on the question of the noetic continuum between the cosmic Consciousness and the singular mens.

This article builds on earlier work by Rich in the Journal of Humanistic Psychology on relations between positive psychology and humanistic psychology and examines both developments and challenges over the past 15 years, including discussion of leading critics of positive psychology such as Brown, Friedman, Held, Kagan, Waterman, and Wong. The discipline of positive psychology is contextualized with respect to the history of psychology in general, and humanistic psychology in particular, and several notable examples of wellbeing research are examined critically, including work by Fredrickson on the positivity ratio, and mixed-methods research by anthropologists. The article explores some limitations of the use of quantitative methods in positive psychology, notes some advantages of the use of qualitative methods for positive psychology, and discusses issues regarding the relationship between positive psychology and humanistic psychology, including how, whether, if, and when scholars from the two disciplines could collaborate in meaningful and effective ways.

The process of knowledge production is usually assigned to scientists who use specific methods to extract knowledge from someone else's experience. Usually this includes collecting, aggregating and interpreting data from an uninvolved point of view; that is, from the outside. This procedure is supposed to guarantee objectivity and generalisation. Many child sexual abuse (CSA) survivors reject such an approach that turns them into objects again. This presents a problem for research because it limits the number and contribution of potential participants and can lead to bias. In self-help groups of CSA survivors, an enormous amount of experiential knowledge accumulates, and sometimes this is transferred into more than only individually valid knowledge. Based on this experience and aiming for more agency of CSA Survivors, a group of adult survivors and researchers developed a new approach to research. It focuses on the development of self-organised research, which enables survivors of sexualised violence to practice research without losing agency. They are indispensable and elementary parts in all phases of the process. This chapter shows one way of formalising this process so quality criteria can be developed and applied. Following the presented approach, evaluation of the presented methods is the appropriate next step because self-help groups give reason to estimate significant outcomes. These outcomes not only enable self-help groups of CSA survivors to incorporate new methods but also include the chance to

Los editores han hecho todos los esfuerzos para localizar a los poseedores del copyright del material fuente utilizado. Si inadvertidamente hubieran omitido alguno, con gusto harán los arreglos necesarios en la primera oportunidad que se les presente para tal fin. Gracias por comprar el original. Este libro es producto del esfuerzo de profesionales como usted, o de sus profesores, si usted es estudiante. Tenga en cuenta que copiarlo es una falta de respeto hacia ellos y un robo de sus derechos intelectuales. Las ciencias de la salud están en permanente cambio. A medida que las nuevas investigaciones y la experiencia clínica amplían nuestro conocimiento, se requieren modificaciones en las modalidades terapéuticas y en los tratamientos farmacológicos. Los autores de esta obra han verificado toda la información con fuentes confiables para asegurarse de que ésta sea completa y acorde con los estándares aceptados en el momento de la publicación. Sin embargo, en vista de la posibilidad de un error humano o de cambios en las ciencias de la salud, ni los autores, ni la editorial o cualquier otra persona implicada en la preparación o la publicación de este trabajo, garantizan que la totalidad de la información aquí contenida sea exacta o completa y no se responsabilizan por errores u omisiones o por los resultados obtenidos del uso de esta información. Se aconseja a los lectores confirmarla con otras fuentes. Por ejemplo, y en particular, se recomienda a los lectores revisar el prospecto de cada fármaco que planean administrar para cerciorarse de que la información contenida en este libro sea correcta y que no se hayan producido cambios en las dosis sugeridas o en las contraindicaciones para su administración. Esta recomendación cobra especial importancia con relación a fármacos nuevos o de uso infrecuente. ISBN: 978-84-9835-926-8 Todos los derechos reservados. Este libro o cualquiera de sus partes no podrán ser reproducidos ni archivados en sistemas recuperables, ni transmitidos en ninguna forma o por ningún medio, ya sean mecánicos, electrónicos, fotocopiadoras, grabaciones o cualquier otro, sin el permiso previo de Editorial Médica Panamericana, S. A.

《政治宗教》是沃格林学术生涯早期的代表作，通过“政治宗教”的理论视角考察了纳粹德国的历史根源、符号特征与世俗宗教本质。学术界围绕“政治宗教”的理论内涵与学术价值展开了大量的争论。然而，若要恰当地评估“政治宗教”则需要澄清该理论所遵循的理论基础及其所体现的特征与性质。首先，“政治宗教”的特征体现在其“符号—经验”的分析模式中；其次，该理论是沃格林探究纳粹德国政治危机的新视角，也是沃格林“精神政治学”的理论雏形。在明确“政治宗教”的特征与性质之后，进而可以恰当地阐明该研究对当今学界诊断社会政治危机与探索良善秩序的启迪意义。

KIS, János. “Preface,” pp. XI-XXVIII. In Márkus, György, János Kis, and György Bence. How Is Critical Economic Theory Possible? Edited by Grumley, John Edward and János Kis. Leiden: Brill, 2022. Translated by Letian Lei. In Fudan Zhengzhizhexue Pinglun/Fudan Political Philosophy Review, Vol. 16, pp. 131-151. Shanghai: Shanghai People’s Press, 2024.

Este capítulo, decorrente de dissertação de mestrado do primeiro autor, é produto de um trabalho de revisão bibliografica organizado a partir dos delineamentos propostos pelo filósofo marxista
Kosik (1995), articulado aos propostos por Delari Junior (2015). Deste
modo, os meios elencados para о processo de investigação acerca do
tema proposto são compostos pelo contexto histórico de Vigotski, haja
vista que, para um devido entendimento de um conceito embasado no
“materialismo vigotskiano” (TOASSA, 2015), cabe justamente a sua
abordagem näo destituída de seu movimento próprio e os matizes do
pensamento vigotskiano, que se referem aos estudos realizados em
trabalhos escritos por Vigotski traduzidos para o portugués, espanhol e
inglés. Os textos selecionados foram os que possibilitavam uma
interlocução e um diálogo com о conceito de técnica.

The recent growth of experimental social psychology has involved wholesale adoption of classical methodology as conceived by experimental psychology. Paradoxically, research and writings on die "social psychology of the experiment" raise serious questions about certain assumptions implicit in classical methodology, notably those concerning the nature of the subject matter and the relationship between experimenter and subject The views of Rosenthal, Qme, and others are discussed in this context and general implications considered in the light of the "humanistic" movement in us psychology. The general conclusion is that the values and criteria for all experimentation in psychology may be destined to undergo a radical reorientation .

After challenging models of human nature and psychological science, a series of interrogations are proposed that aid in improving the practice of theorizing in psychology, specifically in regard to the topic of race. The program of autoepistemology is defined as the study of how "my" knowledge is connected with histories, cultures and societies as well as with the academic communities in which "I" participate, and with "my" personal cognitive, affective and motivational preferences and experiences. Autoepistemology includes reflections about the relationship between psychological knowledge on race, on the one hand, and intellectual and cultural traditions, horizons, and practices, on the other hand. It is argued that theorizing on race is strengthened when addressing equity, diversity and inclusion (EDI) as epistemic categories in all contexts of the research process. Epistemic EDI, which includes an interrogation of power, together with institutional and educational EDI, has the potential to dismantle racism in psychology. An approach to theorizing about human groups that avoids the pitfalls of White epistemologies is proposed.

Audi (2013), Lord (2018), McNaughton (1988), McBrayer (2010a, 2010b), Cowan (2014, 2015), and Werner (2016, 2018) claim that moral propositions can serve as the content of perception for moral subjects. However, in my original interpretation, recent critics of moral perceptualism, such as Faraci (2015), Väyrynen (2018), and Chudnoff (2015), subtly suggest that it is more reasonable to claim that moral propositions are the content of cognition rather than perception. Faraci, Väyrynen, and Chudnoff argue that the so-called "moral perception" posited by Contentful Moral Perceptualists is actually dominated by dominative moral principles, representing a psychological state inferred from principles. Therefore, these critics believe that the so-called "moral perception" lacks the non-inferential characteristic of genuine perceptual experience and is not true perception. This paper will evaluate whether the "contentful moral perceptual model" can respond to the challenges posed by these critics. I will provide a preliminary defense for an affirmative answer.

Keywords: Moral Perception, Phenomenal Contrast Method, Perceptual Content, Phenomenal Experience, Non-Inferential Characteristics of Perception

Up to recently Japanese psychologists have scarcely known about critical psychology in the English-speaking world or about the psychology of liberation in Latin America; although a few have recognized the importance of Klaus Holzkamp’s work and have read it since 1970s. However, some have been engaged in critical psychological research and practice in relation to problems to be tackled in their local contexts. In this paper, critical research and practice by Japanese psychologists in feminist psychology, psychology of ethnic minorities, clinical psychology, discourse analysis, and theoretical psychology are discussed.