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Mittwoch, 15. Januar 2020
The "world-as-it-really-is"
ahc, 11:58h
"[...] I think an explicitly anthropomorphic approach is unsatisfactory, and worth reconsidering. If body and environment form constituent parts of what we call 'mind,' it becomes very difficult to see how other animals, with other kinds of bodies, living in other kinds of environments, will 'mind' in ways sufficiently like our own to permit the attribution of humanlike mental states. After all, if the ideas of the umwelt, Gibson’s ecological theory, and embodied sensorimotor theories have something going for them, then we have to accept that we don’t see the 'world-as-it-really-is'; we see it only as it reflects our human needs and physical capacities." (p. 223)
from:
Barrett, L. (2011). Beyond the brain: How body and environment shape animal and human minds. Princeton, NJ: Princeton University Press.
from:
Barrett, L. (2011). Beyond the brain: How body and environment shape animal and human minds. Princeton, NJ: Princeton University Press.
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Donnerstag, 31. Oktober 2019
When scientific discourse sounds like therapy
ahc, 07:16h
[Crumbs]
In their book “A passion for specificity: Confronting inner experience in literature and science”, Caracciolo and Hurlburt, (2016) use a conversational method attempting (1) to describe the characteristics of mental experience (when reading literature) and (2) to determine where experience as conveyed in literature and experiences apprehended by the scientific method might be able to meet.
Here is how they close their discourse:
“In Lieu of a Conclusion
[....]
That’s it? You’re just stopping?
Here, as in most relationships, there is no real end. We have opened ourselves to dialogue, paid uncompromising attention to phenomena, and tried to let go of our presuppositions, and now have paused to share what has happened. It is up to you, dear reader, to determine the extent to which our struggles resonate with your experience.” (p. 316)
I found that a surprising conclusion as this sentence could have equally said by a Gestalt therapist summarizing what s/he is doing with clients. Speaking with Laskowska (2017, p. 96, transl. ahc) I would add: “...and what of that you want to put into practice in your daily life.”
Caracciolo, M., & Hurlburt, R. T. (2016). A passion for specificity: Confronting inner experience in literature and science. Columbus: The Ohio State University Press.
Laskowska, B. (2017). Worte finden – Die Nöte einer Gestalttherapeutin [Finding words – A Gestalt therapist’s woes]. Gestalttherapie, 31(2), 75–97.
In their book “A passion for specificity: Confronting inner experience in literature and science”, Caracciolo and Hurlburt, (2016) use a conversational method attempting (1) to describe the characteristics of mental experience (when reading literature) and (2) to determine where experience as conveyed in literature and experiences apprehended by the scientific method might be able to meet.
Here is how they close their discourse:
“In Lieu of a Conclusion
[....]
That’s it? You’re just stopping?
Here, as in most relationships, there is no real end. We have opened ourselves to dialogue, paid uncompromising attention to phenomena, and tried to let go of our presuppositions, and now have paused to share what has happened. It is up to you, dear reader, to determine the extent to which our struggles resonate with your experience.” (p. 316)
I found that a surprising conclusion as this sentence could have equally said by a Gestalt therapist summarizing what s/he is doing with clients. Speaking with Laskowska (2017, p. 96, transl. ahc) I would add: “...and what of that you want to put into practice in your daily life.”
Caracciolo, M., & Hurlburt, R. T. (2016). A passion for specificity: Confronting inner experience in literature and science. Columbus: The Ohio State University Press.
Laskowska, B. (2017). Worte finden – Die Nöte einer Gestalttherapeutin [Finding words – A Gestalt therapist’s woes]. Gestalttherapie, 31(2), 75–97.
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Mittwoch, 30. Oktober 2019
Can I be aware of myself and the other at the same time?
ahc, 09:24h
“[...] [A] person cannot be aware of two scenes, or objects, or percepts within the same modality at exactly the same moment in time (as illustrated by a Necker cube, Gestalt images such as the young-lady/old-lady ambiguous figure, and incongruent inputs into two eyes in studies of binocular rivalry). So it is with pleasure and displeasure. Conscious experience can move at great speed (estimated at 100–150 ms per conscious moment; Edelman & Tononi 2000, Gray 2004), so that it is easy to shift back and forth between alternative experiences very quickly, and to summarize both experiences in a memory-based judgment. In fact, research that specifically limits the time window to momentary experience does not find dialectic representations at single moments in time (Leu et al. 2006, Scollon et al. 2005, Yik 2006). As a result, it very unlikely that pleasure and displeasure co-occur in real time, although people can quickly shift experience contents from one moment to the next, and summarize all of the experienced contents in memory. As usual, it all comes down to precision in scientific language, namely, what one means by ‘at once’ in the sentence, ‘People can (or cannot) feel two things at once.’ The same argument can be made about emotional complexity, or feeling more than one emotion at once (Charles 2005).” (p. 378, Footnote 5).
...and, therefore probably also about “being with myself” and “being with the other” at once.
From: Barrett, L. F., Mesquita, B., Ochsner, K. N., & Gross, J. J. (2007). The experience of emotion. Annual Review of Psychology, 58, 373–403. https://doi.org/10.1146/annurev.psych.58.110405.085709
...and, therefore probably also about “being with myself” and “being with the other” at once.
From: Barrett, L. F., Mesquita, B., Ochsner, K. N., & Gross, J. J. (2007). The experience of emotion. Annual Review of Psychology, 58, 373–403. https://doi.org/10.1146/annurev.psych.58.110405.085709
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