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Showing 89 examples. Read an article about the Pipeline: three minds. | ~ year |
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Unfreezing, changing, refreezing.
Wikipedia: Organization development: Action research Kurt Lewin. Group Decision and Social Change. p. 201. Diagram relating the three minds and the threesome: Rahul Awati. Unfreeze, Change, Refreeze (Kurt Lewin Change Management Model) #257 ![]() |
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https://de.wikipedia.org/wiki/Zuckerbrot_und_Peitsche #1041 ![]() |
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Margaret Thatcher. If you want something said, ask a man. If you want something done, ask a woman. https://www.imdb.com/name/nm0857137/quotes/ #1064 ![]() |
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The triune brain is a model of the evolution of the vertebrate forebrain and behavior, proposed by the American physician and neuroscientist Paul D. MacLean in the 1960s. The triune brain consists of the reptilian complex (basal ganglia), the paleomammalian complex (limbic system), and the neomammalian complex (neocortex), viewed each as independently conscious, and as structures sequentially added to the forebrain in the course of evolution. According to the model, the basal ganglia are in charge of primal instincts, the limbic system is in charge of emotions, and the neocortex is responsible for objective or rational thoughts. The human forebrain evolved to its great size while retaining features of three basic formations that reflect an ancestral relationship to reptiles, early mammals, and recent mammals. The three neural assemblies… are radically different in structure and chemistry, and in an evolutionary sense, countless generations apart. Psychological and behavioral functions depend on the interplay of three quite different mentalities. The three evolutionary formations might be popularly regarded as three interconnected biological computers, each having its own special intelligence, its own subjectivity, its own sense of time and space, and its own memory, motor, and other functions. Wikipedia: Triune brain A.B. Butler. Triune Brain Concept: A Comparative Evolutionary Perspective. Patrick R Steffen, Dawson Hedges, Rebekka Matheson. The Brain Is Adaptive Not Triune: How the Brain Responds to Threat, Challenge, and Change. #821 ❤️William Pahl ![]() |
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Tulving made a distinction between conscious or explicit memory (such as episodic memory) and more automatic forms of implicit memory (such as priming). Endel Tulving Implicit memory Wikipedia: Explicit memory #1079 ![]() |
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There are three distinctive points in Cousin's philosophy. These are his method, the results of his method, and the application of the method and its results to history, especially to the history of philosophy. It is usual to speak of his philosophy as eclecticism. It is eclectic only in a secondary and subordinate sense. All eclecticism that is not self-condemned and inoperative implies a system of doctrine as its basis, in fact, a criterion of truth. Otherwise, as Cousin himself remarks, it is simply a blind and useless syncretism. And Cousin saw and proclaimed from an early period in his philosophical teaching the necessity of a system on which to base his eclecticism. This is indeed advanced as an illustration or confirmation of the truth of his system, as a proof that the facts of history correspond to his analysis of consciousness. These three points, the method, the results, and the philosophy of history, are with him intimately connected. They are developments in a natural order of sequence. They become in practice Psychology, Ontology and Eclecticism in history. Wikipedia: Victor Cousin #849 ![]() |
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Max Weber (1) knowledge of social laws does not constitute knowledge of social reality, but is only one of the various tools that our intellect needs for that [latter] purpose; (2) knowledge of cultural occurrences is only conceivable if it takes as its point of departure the significance that the reality of life, with its always individual character, has for us in certain particular respects. No law can reveal to us in what sense and in what respects this will be the case, as that is determined by those value ideas in the light of which we look at "culture" in each individual case. Max Weber in "The 'Objectivity' of Knowledge in Social Science and Social Policy", 1904. Wikipedia: Max Weber #855 ![]() |
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Max Weber the Methodenstreit ("method dispute").[127] His position in it was close to historicism, as he thought that social actions were heavily tied to particular historical contexts. Furthermore, analysing social actions required an understanding of the relevant individuals' subjective motivations.[128] Therefore, his methodology emphasised the use of comparative historical analysis.[129] As such, he was more interested in explaining how a certain outcome was the result of various historical processes than in predicting those processes' outcome in the future. Wikipedia: Max Weber #856 ![]() |
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Reindeer in eastern Europe deliberately forage for, and have been known to fight over, the hallucinogenic and highly toxic Amanita muscaria mushroom. “[The reindeer] have a desire to experience altered states of consciousness,” wrote scientist Andrew Haynes in the Pharmaceutical Journal. The bright red mushrooms are considered poisonous and can cause dizziness in humans, so to avoid any nasty side effects, Siberian natives would get high by feeding the fungi to the reindeer, then drinking the animal’s urine. Natalie Muller. Animals getting high: 10 common drunks. #1137 ![]() |
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The first evidence of Bilateria in the fossil record comes from trace fossils in Ediacaran sediments, and the first bona fide bilaterian fossil is Kimberella, dating to 555 million years ago.[21] Earlier fossils are controversial; the fossil Vernanimalcula may be the earliest known bilaterian, but may also represent an infilled bubble.[22][23] Fossil embryos are known from around the time of Vernanimalcula (580 million years ago), but none of these have bilaterian affinities.[24] Burrows believed to have been created by bilaterian life forms have been found in the Tacuarí Formation of Uruguay, and were believed to be at least 585 million years old.[25] However, more recent evidence shows these fossils are actually late Paleozoic instead of Ediacaran. Wikipedia: Bilateria: Evolution #1140 ![]() |
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https://www.catholiccrossreference.online/catechism/#!/search/1703-1709/fn/1703:5 1703 Endowed with "a spiritual and immortal" soul,5 the human person is "the only creature on earth that God has willed for its own sake."6 From his conception, he is destined for eternal beatitude. 5. GS 14 § 2. 6. GS 24 § 3. 30 339 (all) 1704 The human person participates in the light and power of the divine Spirit. By his reason, he is capable of understanding the order of things established by the Creator. By free will, he is capable of directing himself toward his true good. He finds his perfection "in seeking and loving what is true and good."7 7. GS 15 § 2. 1730 (all) 1705 By virtue of his soul and his spiritual powers of intellect and will, man is endowed with freedom, an "outstanding manifestation of the divine image." #896 ❤️MP ![]() |
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Andrius will respond to Marcus regarding the three minds ->STATE - Knowing a '''dispositif''' - https://en.wikipedia.org/wiki/Dispositif ->PROCESS - So application of knowledge, a '''praxis''' - https://en.wikipedia.org/wiki/Praxis_(process) ->NEW STATE - A creation resulting from the application of a Process to a State, a '''Synthesis''' wikipedia: Dialectic: Modern philosophy #1153 ❤️Marcus Petz ![]() |
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An ancient Buddha said, "Mountains are mountains, waters are waters." These words do not mean mountains are mountains; they mean mountains are mountains. Therefore investigate mountains
thoroughly. When you investigate mountains thoroughly, this is the work of the mountains. Such mountains and waters of themselves become wise persons and sages. Zen Master Dogen. Mountains and Waters Discourse. #900 ![]() |
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Bernard held that “the
constancy of the internal environment [i.e homeostasis] is the condition for free and
independent life” (1974, p. 84, emphasis added). In other words, homeostatic reg ulation take care of the heteronomous layer of life in order to let the autonomous (“free and independent”) component rule. Bernard C (1974) Lectures on the Phenomena of Life Common to Animals and Plants. Stefano Franchi. General Homeostasis, Passive Life, and the Challenge to Autonomy. #912 ![]() |
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Portuguese-American neuroscientist Antonio Damasio Wikipedia: Somatic marker hypothesis #659 ![]() |
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Planned Parenthood: What are gender roles and stereotypes? #153 ![]() |
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Pure Land Buddhism sincere mind - not hypocritical profound mind - adding an appreciation of our dependent nature, accepting the Buddha's acceptance of ourselves just as we are aspiring mind - turned towards Buddha Tricycle. Buddhism for Beginners. What are the three minds? https://www.nichirenlibrary.org/en/dic/Content/T/139 #683 ![]() |
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neuroscience right cerebral hemisphere, left cerebral hemisphere Wikipedia: Lateralization of brain function #433 ![]() |
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Advaita is often translated as "non-duality," but a more apt translation is "non-secondness."[3] Advaita has several meanings:
Nonduality of subject and object[47][48][web 2] As Gaudapada states, when a distinction is made between subject and object, people grasp to objects, which is samsara. By realizing one's true identity as Brahman, there is no more grasping, and the mind comes to rest.[48]
Advaita Vedanta is a Hindu sādhanā, a path of spiritual discipline and experience,[note 3] and states that moksha (liberation from suffering and rebirth)[14][15] is attained through knowledge of Brahman, recognizing the illusoriness of the phenomenal world and disidentification from the body-mind complex and the notion of 'doership',[note 4] and acquiring vidyā (knowledge)[16] of one's true identity as Atman-Brahman,[1][17][18][19] self-luminous (svayam prakāśa)[note 5] awareness or Witness-consciousness. Nonduality of Atman and Brahman, the famous diction of Advaita Vedanta that Atman is not distinct from Brahman; the knowledge of this identity is liberating. Monism: there is no other reality than Brahman, that "Reality is not constituted by parts," that is, ever-changing 'things' have no existence of their own, but are appearances of the one Existent, Brahman; and that there is in reality no duality between the "experiencing self" (jiva) and Brahman, the Ground of Being. https://en.wikipedia.org/wiki/Advaita_Vedanta #968 ![]() |
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There are two days in every week
about which we should not worry, One of these days is YESTERDAY, With its mistakes and cares, Its faults and blunders, Its aches and pains. YESTERDAY has passed forever beyond our control. The other day we should not worry about is TOMORROW With its possible adversities, its burdens, its larger promise. TOMORROW is also beyond our immediate control. It is not the experience of TODAY that drives us mad. It is remorse or bitterness for something which happened YESTERDAY And the dread of what TOMORROW may bring. Anonymous. Yesterday, Today and Tomorrow. #970 ![]() |
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https://en.wikipedia.org/wiki/Sign_(semiotics) According to Ferdinand de Saussure (1857–1913), a sign is composed of the signifier[2] (signifiant), and the signified (signifié). #729 ![]() |
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A sign depends on an object in a way that enables (and, in a sense, determines) an interpretation, an interpretant, to depend on the object as the sign depends on the object. The interpretant, then, is a further sign of the object, and thus enables and determines still further interpretations, further interpretant signs. The process, called semiosis, is irreducibly triadic, Peirce held, and is logically structured to perpetuate itself. It is what defines sign, object and interpretant in general. https://en.wikipedia.org/wiki/Sign_(semiotics) #730 ![]() |
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M1 - Gold (this is the fixed backing, or reference re-normalizatio). M2 - Silver (more volatile, speculative?) M3 - Balancing the peg/ration within and among M1 and M2 with respect to financial-monetary policy. (Analogous in Cryptocurrency, slightly to BTC:ETH or BTC:Other). Wikipedia: Bimetalism #991 ❤️Daniel Friedman ![]() |
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In his Nicomachean Ethics, Book VI Aristotle divides the soul (psychē) into two parts, one which has reason and one which does not, but then divides the part which has reason into the reasoning (logistikos) part itself which is lower, and the higher "knowing" (epistēmonikos) part which contemplates general principles (archai). Wikipedia: Nous #499 ![]() |
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mental impressions https://en.wikipedia.org/wiki/Samskara_(Indian_philosophy) #759 ![]() |
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The most direct evidence we have from the Paleolithic in terms of art comes from Tassili, Algeria cave paintings depicting Psilocybe mairei mushrooms[14] dated 7000 to 9000 years[15] before present.[16][17][18] From this region, there are several therianthropic images portraying the painter and the animals around him as one (an often cited effect of many psychedelic drugs, Ego death or unity). One image, in particular, shows a man who has formed into one common form with a mushroom. Wikipedia: Entheogenic drugs and the archaeological record #1135 ![]() |
-8000 | |
Alcaeus of Mytilene wine, window into a man Herodotus https://en.wikipedia.org/wiki/In_vino_veritas https://en.wikipedia.org/wiki/Alcaeus #1131 ![]() |
-590 | |
1 Then Job answered the LORD:
2 “I know that you can do all things,
and that no purpose of yours can be restrained.
3 You asked, ‘Who is this who hides counsel without knowledge?’
therefore I have uttered that which I didn’t understand,
things too wonderful for me, which I didn’t know.
4 You said, ‘Listen, now, and I will speak;
I will question you, and you will answer me.’
5 I had heard of you by the hearing of the ear,
but now my eye sees you.
6 Therefore I abhor myself,
and repent in dust and ashes.” Job 42: 1-6 #1031 ![]() |
-500 | |
Kaccāna, this world mostly relies on the dual notions of existence and non-existence. But when you truly see the origin of the world with right understanding, you won't have the notion of non-existence regarding the world. And when you truly see the cessation of the world with right understanding, you won't have the notion of existence regarding the world. The world is for the most part shackled by attraction, grasping, and insisting. But if—when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency—you don't get attracted, grasp, and commit to the notion 'my self', you'll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others. Wikipedia: Middle Way Wikipedia: Pratītyasamutpāda #969 ![]() |
-300 | |
love your neighbor as yourself love God #974 ![]() |
100 | |
Galen believed the human body had three interconnected systems that allowed it to work. The first system that he theorized consisted of the brain and the nerves, responsible for thought and sensation. The second theorized system was the heart and the arteries, which Galen believed to be responsible for providing life-giving energy. The last theorized system was the liver and veins, which Galen theorized were responsible for nutrition and growth. Galen also theorized that blood was made in the liver and sent out around the body. One of Galen's major works, On the Doctrines of Hippocrates and Plato, sought to demonstrate the unity of the two subjects and their views. Using their theories, combined with Aristotle's, Galen developed a tripartite soul consisting of similar aspects. He used the same terms as Plato, referring to the three parts as rational, spiritual, and appetitive. Each corresponded to a localized area of the body. The rational soul was in the brain, the spiritual soul was in the heart, and the appetitive soul was in the liver. Galen was the first scientist and philosopher to assign specific parts of the soul to locations in the body because of his extensive background in medicine. The rational soul controlled higher level cognitive functioning in an organism, for example, making choices or perceiving the world and sending those signals to the brain.[64] He also listed "imagination, memory, recollection, knowledge, thought, consideration, voluntary motion, and sensation" as being found within the rational soul.[64] The functions of "growing or being alive" resided in the spirited soul.[64] The spirited soul also contained our passions, such as anger. These passions were considered to be even stronger than regular emotions, and, as a consequence, more dangerous.[64] The third part of the soul, or the appetitive spirit, controlled the living forces in our body, most importantly blood. The appetitive spirit also regulated the pleasures of the body and was moved by feelings of enjoyment. This third part of the soul is the animalistic, or more natural, side of the soul; it deals with the natural urges of the body and survival instincts. Galen proposed that when the soul is moved by too much enjoyment, it reaches states of "incontinence" and "licentiousness", the inability to willfully cease enjoyment, which was a negative consequence of too much pleasure. In order to unite his theories about the soul and how it operated within the body, he adapted the theory of the pneuma, which he used to explain how the soul operated within its assigned organs, and how those organs, in turn, interacted together. Galen then distinguished the vital pneuma, in the arterial system, from the psychic pneuma, in the brain and nervous system. Galen placed the vital pneuma in the heart and the psychic pneuma (spiritus animalis) within the brain. https://en.wikipedia.org/wiki/Galen #719 ![]() |
200 | |
three kinds of sentient beings will attain rebirth. First, are those with loving-kindness' mind, who do not kill, and are complete with all precept practices. Second, are those who study and recite the Great Vehicle's vast and equal sūtras. Third, are those who cultivate practice of the Six Mindfulnesses, dedicating with giving rise of aspiration, aspiring for birth in that land. Purelanders. Three Blessings, Three Minds And Three Beings. Wikipedia: Amitāyus Contemplation Sūtra #686 ![]() |
442 | |
monkey, heart, first mind horse, will, second mind https://en.wikipedia.org/wiki/Monkey_mind https://en.wikipedia.org/wiki/Xin_(heart-mind) #757 ![]() |
540 | |
From his study of the elements, Paracelsus adopted the idea of tripartite alternatives to explain the nature of medicines, which he thought to be composed of the tria prima ('three primes' or principles): a combustible element (sulphur), a fluid and changeable element (mercury), and a solid, permanent element (salt). The first mention of the mercury-sulphur-salt model was in the Opus paramirum dating to about 1530. Paracelsus believed that the principles sulphur, mercury, and salt contained the poisons contributing to all diseases. He saw each disease as having three separate cures depending on how it was afflicted, either being caused by the poisoning of sulphur, mercury, or salt. Paracelsus drew the importance of sulphur, salt, and mercury from medieval alchemy, where they all occupied a prominent place. He demonstrated his theory by burning a piece of wood. The fire was the work of sulphur, the smoke was mercury, and the residual ash was salt. Paracelsus also believed that mercury, sulphur, and salt provided a good explanation for the nature of medicine because each of these properties existed in many physical forms. The tria prima also defined the human identity. Salt represented the body; mercury represented the spirit (imagination, moral judgment, and the higher mental faculties); sulphur represented the soul (the emotions and desires). By understanding the chemical nature of the tria prima, a physician could discover the means of curing disease. With every disease, the symptoms depended on which of the three principals caused the ailment. Paracelsus theorized that materials which are poisonous in large doses may be curative in small doses; he demonstrated this with the examples of magnetism and static electricity, wherein a small magnet can attract much larger pieces of metal. https://en.wikipedia.org/wiki/Paracelsus #797 ![]() |
1530 | |
John Locke. Book II explains that every idea is derived from experience either by sensation—i.e. direct sensory information—or reflection—i.e. "the perception of the operations of our own mind within us, as it is employed about the ideas it has got." Wikipedia: An_Essay_Concerning_Human_Understanding #706 ❤️AK ![]() |
1689 | |
La Mettrie, Julien Offray de. Man a machine. #1039 ![]() |
1747 | |
Johann Gottlieb Fichte Like all of Fichte’s systematic treatises of the Jena period, The System of Ethics begins with a detailed analysis of what is involved in the self-positing of the I. In this case, the focus is upon the necessity that the I posit for itself its own activity or “efficacy,” and upon a detailed analysis of the conditions for doing this. In this manner Fichte deduces what he calls “the principle of all practical philosophy,” viz., that something objective (a being) follows from something subjective (a concept), and hence that the I must ascribe to itself a power of free purposiveness or causality in the sensible world. The I must posit itself as an embodied will, and only as such does it “discover” itself at all. From this starting point Fichte then proceeds to a deduction of the principle of morality: namely, that I must think of my freedom as standing under a certain necessary law or categorical imperative, which Fichte calls “the law of self-sufficiency” or “autonomy,” and that I ought always to determine my freedom in accordance with this law. This, therefore, is the task of the philosophical science of “ethics,” as understood by Fichte: to provide an a priori deduction of our moral nature in general and of our specific duties as human beings. Viewed from the perspective of practical philosophy, the world really is nothing more than what Fichte once described as “the material of our duty made sensible,” which is precisely the viewpoint adopted by the morally engaged, practically striving subject. Stanford: Johann Gottlieb Fichte #1102 ![]() |
1798 | |
Schopenhauer argues that the world humans experience around them—the world of objects in space and time and related in causal ways—exists solely as "representation" (Vorstellung) dependent on a cognizing subject, not as a world that can be considered to exist in itself (i.e., independently of how it appears to the subject's mind). One's knowledge of objects is thus knowledge of mere phenomena rather than things in themselves. Schopenhauer identifies the thing-in-itself — the inner essence of everything — as will: a blind, unconscious, aimless striving devoid of knowledge, outside of space and time, and free of all multiplicity. The world as representation is, therefore, the "objectification" of the will. Aesthetic experiences release one briefly from one’s endless servitude to the will, which is the root of suffering. True redemption from life, Schopenhauer asserts, can only result from the total ascetic negation of the "will to life". Wikipedia: The World as Will and Representation #806 ![]() |
1818 | |
Clifford he had acquired his belief not by honestly earning it in patient investigation, but by stifling his doubts Stanford: The Ethics of Belief. William K. Clifford. The Ethics of Belief. #744 ![]() |
1877 | |
Charles H. Hamm, Mind and Hand, :
"It is easy to juggle with words, to argue in a circle, to make the worse appear the better reason, and to reach false conclusions which wear a plausible aspect. But it is not so with things. If the cylinder is not tight, the steam engine is a lifeless mass of iron of no value whatever. A flaw in the wheel of the locomotive wrecks the train. Through a defective flue in the chimney the house is set on fire. A lie in the concrete is always hideous; like murder, it will out. Hence it is that the mind is liable to fall into grave errors until it is fortified by the wise counsel of the practical hand." https://wisdomofhands.blogspot.com/2011/03/first-hand-second-hand-3rd-opinion.html #780 ![]() |
1886 | |
Max Weber The ideal type was a central concept in Weber's methodology.[140] He interpreted them as having been indispensable for it.[141] Due their taking of meaning into account, they are unique to the social sciences.[142] The term "ideal type" was derived from Georg Jellinek's use of it.[143] Weber outlined it in "The 'Objectivity' of Knowledge in Social Science and Social Policy" and the first chapter of Economy and Society.[144] The ideal types' three functions are the formulation of terminology, classifications, and hypotheses. The latter task was of the greatest importance of the three.[145] In terms of their construction, an ideal type is a schematic that represents a social action and considers the role of meaning in it.[146] By its nature, it was an exaggeration of an empirical situation through its assumption that the involved individuals were rational, had complete situational knowledge, were completely aware of the situation, were completely aware of their actions, and made no errors.[145] This was then contrasted with empirical reality, allowing the researcher to better understand it.[147] However, ideal types are not direct representations of reality and Weber warned against interpreting them as such.[148] He placed no limits on what could be analysed through the use of ideal types. Since, for him, rational methodology and science were synonymous with one another, ideal types were constructed rationally Wikipedia: Max Weber Wikipedia: Ideal type #857 ![]() |
1904 | |
Max Weber Weber understood rationalisation as having resulted in increasing knowledge, growing impersonality, and the enhanced control of social and material life.[159] He was ambivalent towards rationalisation. Weber admitted that it was responsible for many advances, particularly freeing humans from traditional, restrictive, and illogical social guidelines. However, he also criticised it for dehumanising individuals as "cogs in the machine" and curtailing their freedom, trapping them in the iron cage of rationality and bureaucracy.[160] His studies of the subject began with The Protestant Ethic and the Spirit of Capitalism. Wikipedia: Max Weber Wikipedia: Rationalisation (sociology) #858 ![]() |
1905 | |
https://en.wikipedia.org/wiki/Triode #742 ![]() |
1906 | |
Against a background of slow, quiet strings representing "The Silence of the Druids", a solo trumpet poses "The Perennial Question of Existence", to which a woodwind quartet of "Fighting Answerers" tries vainly to provide an answer, growing more frustrated and dissonant until they give up. Ives provided a short text by which to interpret the work, giving it a narrative as in program music.[6][3] Throughout the piece the strings sustain slow tonal triads that, according to Ives, represent "The Silence of the Druids — who Know, See and Hear Nothing". Against this background, the trumpet poses a nontonal phrase[7] — "The Perennial Question of Existence" — seven times,[8] to which the woodwinds "answer" the first six times in an increasingly erratic way. Ives wrote that the woodwinds' answers represented "Fighting Answerers" who, after a time, "realize a futility and begin to mock 'The Question'" before finally disappearing, leaving "The Question" to be asked once more before "The Silences" are left to their "Undisturbed Solitude".[7] The piece ends with the strings "hum[ming] softly in the distance, like the eternal music of the spheres. Wikipedia: The Unanswered Question #837 ![]() |
1908 | |
The view had already been anticipated by John S. Haldane within an explicitly Kantian framework when the British physiologist stated that it is unmeaning to treat consciousness as a mere accomplishment to life or to ignore the differences between blind organic activities and rational behavior” JS Haldane. Organism and Environment As Illustrated by the Physiology of Breathing. Stefano Franchi. General Homeostasis, Passive Life, and the Challenge to Autonomy. #911 ![]() |
1917 | |
Alice Shellabarger Hall. Thrift: Demonstrating How to Develop Character, Efficiency and Success Image #965 ![]() |
1919 | |
The FET's three terminals are: source (S), through which the carriers enter the channel. Conventionally, current entering the channel at S is designated by IS. drain (D), through which the carriers leave the channel. Conventionally, current leaving the channel at D is designated by ID. Drain-to-source voltage is VDS. gate (G), the terminal that modulates the channel conductivity. By applying voltage to G, one can control ID. https://en.wikipedia.org/wiki/Field-effect_transistor #741 ![]() |
1925 | |
William Cannon is even more explicit. In
the final chapter of The Wisdom of the Body he states explicitly that bodily home-
ostasis gives the organism the freedom for “the activity of the higher levels of the
nervous system [...and...] for its more complicated and socially important tasks”
(Cannon, 1939[1932], p. 302). Cannon sees bodily homeostasis as the precondition
for higher and substantially non-homeostatic processes. William Cannon. The Wisdom of the Body. Stefano Franchi. General Homeostasis, Passive Life, and the Challenge to Autonomy. #913 ![]() |
1932 | |
The essential idea in Patterns of Culture is, according to the foreword by Margaret Mead, "her view that human cultures are 'personality writ large.'" As Benedict wrote in that book, "A culture, like an individual, is a more or less consistent pattern of thought and action" (46). Each culture, she held, chooses from "the great arc of human potentialities" only a few characteristics, which become the leading personality traits of the persons living in that culture. Those traits comprise an interdependent constellation of aesthetics and values in each culture which together add up to a unique gestalt.
For example, she described the emphasis on restraint in Pueblo cultures of the American Southwest and the emphasis on abandon in the Native American cultures of the Great Plains. She used the Nietzschean opposites of "Apollonian" and "Dionysian" as the stimulus for her thought about these Native American cultures. She describes how in ancient Greece the worshipers of Apollo emphasized order and calm in their celebrations. In contrast, the worshipers of Dionysus, the god of wine, emphasized wildness, abandon, and letting go, like Native Americans. She described in detail the contrasts between rituals, beliefs, and personal preferences among people of diverse cultures to show how each culture had a "personality," which was encouraged in each individual. Wikipedia: Ruth Benedict #917 ![]() |
1934 | |
Based on an examination of the nature of phenomena, he describes the nature of two types of being, being-in-itself (the being of things) and being-for-itself. While being-in-itself is something that can only be approximated by human beings, being-for-itself is the being of consciousness. Wikipedia: Being and Nothingness #1145 ![]() |
1943 | |
Merleau-Ponty's central thesis is that of the "primacy of perception." He critiques the Cartesian stance of "cogito ergo sum" and expounds a different conception of consciousness. Cartesian dualism of mind and body is called into question as the primary way of existing in the world, and is ultimately rejected in favor of an intersubjective conception or dialectical and intentional concept of consciousness. The body is central to Merleau-Ponty's account of perception. In his view, the ability to reflect comes from a pre-reflective ground that serves as the foundation for reflecting on actions. ... The body stands between this fundamental distinction between subject and object, ambiguously existing as both. In Merleau-Ponty's discussion of human sexuality, he discusses psychoanalysis. Merleau-Ponty suggests that the body "can symbolize existence because it brings it into being and actualizes it." Wikipedia: Phenomenology of Perception #1132 ![]() |
1945 | |
In nuclear physics, random matrices were introduced by Eugene Wigner to model the nuclei of heavy atoms. Wigner postulated that the spacings between the lines in the spectrum of a heavy atom nucleus should resemble the spacings between the eigenvalues of a random matrix, and should depend only on the symmetry class of the underlying evolution. In solid-state physics, random matrices model the behaviour of large disordered Hamiltonians in the mean-field approximation.
https://en.wikipedia.org/wiki/Random_matrix Eugene Wigner. Characteristic Vectors of Bordered Matrices With Infinite Dimensions. #819 ![]() |
1955 | |
Wikipedia: Chomsky hierarchy Noam Chomsky. Three Models for the Description of Language. #863 ![]() |
1956 | |
Symmetry and random solutions The Threefold Way. Algebraic Structure of Symmetry Groups and Ensembles in Quantum Mechanics F. Dyson #818 ![]() |
1962 | |
The cognitive model was originally constructed following research studies conducted by Aaron Beck to explain the psychological processes in depression. It divides the mind beliefs in three levels: Automatic thought Intermediate belief Core belief or basic belief Wikipedia: Cognitive therapy Aaron Beck. Depression: Causes and Treatment. 1967. Aaron Beck. Cognitive Therapy and the Emotional Disorders #665 ![]() |
1967 | |
Do Androids Dream of Electric Sheep? Mesmer empathy television mood organ https://en.wikipedia.org/wiki/Do_Androids_Dream_of_Electric_Sheep%3F https://archive.org/details/phillip-k.-dick-do-androids-dream-of-electric-sheep/ #1044 ![]() |
1968 | |
[[https://youtu.be/9cGgOmnqzvE?t=493 | Ivan Di Liberti. Givant, Morley, Zilber.]]
* Givant 1970. There are precisely 4 finitary stable monads.
** The identity.
** The maybe monad.
** {$R[-]$} for {$R$} a division ring (a noncommutative field)
** {$Aff_R[-]$}, the free affine space over a division ring
* Monad encodes a ring, indeed, a field.
* (A field is a ring whose modules are free.) #1030 ![]() |
1970 | |
Management cybernetics. The model was developed by operations research theorist and cybernetician Stafford Beer in his book Brain of the Firm. emsp; • System 1 in a viable system contains several primary activities. Each System 1 primary activity is itself a viable system due to the recursive nature of systems as described above. These are concerned with performing a function that implements at least part of the key transformation of the organization.. • System 2 represents the information channels and bodies that allow the primary activities in System 1 to communicate between each other and which allow System 3 to monitor and co-ordinate the activities within System 1. Represents the scheduling function of shared resources to be used by System 1.. • System 3 represents the structures and controls that are put into place to establish the rules, resources, rights and responsibilities of System 1 and to provide an interface with Systems 4/5. Represents the big picture view of the processes inside of System 1. • System 4 is made up of bodies that are responsible for looking outwards to the environment to monitor how the organization needs to adapt to remain viable. • System 5 is responsible for policy decisions within the organization as a whole to balance demands from different parts of the organization and steer the organization as a whole. Wikipedia: Viable system model #918 ![]() |
1972 | |
Leonard Bernstein added in his 1973 Norton Lectures, which borrowed its title from the Ives work, that the woodwinds are said to represent our human answers growing increasingly impatient and desperate, until they lose their meaning entirely. Meanwhile, right from the very beginning, the strings have been playing their own separate music, infinitely soft and slow and sustained, never changing, never growing louder or faster, never being affected in any way by that strange question-and-answer dialogue of the trumpet and the woodwinds.[18] Bernstein also talks about how the strings are playing tonal triads against the trumpet's non tonal phrase. In the end, when the trumpet asks the question for the last time, the strings "are quietly prolonging their pure G major triad into eternity".[19] This piece graphically represents the 20th century dichotomy of both tonal and atonal music occurring at the same time. Wikipedia: The Unanswered Question #838 ![]() |
1973 | |
proofs, refutations Wikipedia: Proofs and Refutations Imre Latakos. Proofs and Refutations: The Logic of Mathematical Discovery #1055 ![]() |
1976 | |
British cybernetician Gordon Pask defined consciousness as a conversation with others or oneself. It is desirable, for example, to have a sharp valued type of observation, peculiar to the psychological and social disciplines, which may be obtained by locating agreements over an understanding of topics (or a sharing of stable concepts) through a conversational command and question language, L. The sharp valued observations may surely be surrounded by fuzzy, probabilistic, or partially indeterminate observations; for example, the agreements reached between participants over personal constructs [...] obtained by exchange grid methods [...] which are agreements over descriptions. Gordon Pask. Consciousness. #955 ![]() |
1979 | |
Robert Sternberg Triarchic Theory of Intelligence Componential – analytical subtheory Experiential – creative subtheory Practical - contextual subtheory Wikipedia: Triarchic theory of intelligence Sternberg, R. J. Beyond IQ: A Triarchic Theory of Intelligence #1100 ![]() |
1985 | |
The term 'enactivism' is close in meaning to 'enaction', defined as "the manner in which a subject of perception creatively matches its actions to the requirements of its situation".[5] The introduction of the term enaction in this context is attributed to Francisco Varela, Evan Thompson, and Eleanor Rosch in The Embodied Mind (1991),[5][6] who proposed the name to "emphasize the growing conviction that cognition is not the representation of a pre-given world by a pre-given mind but is rather the enactment of a world and a mind on the basis of a history of the variety of actions that a being in the world performs". Wikipedia: Enactivism #786 ![]() |
1991 | |
Margaret Thatcher is
“Europe was created by history. America was created by philosophy.”
Americans and Europeans alike sometimes forget how unique is the United States of America. No other nation has been created so swiftly and successfully. No other nation has been built upon an idea—the idea of liberty. No other nation has so successfully combined people of different races and nations within a single culture. Both the founding fathers of the United [end p22] States and successive waves of immigrants to your country were determined to create a new identity. Whether in flight from persecution or from poverty, the huddled masses have, with few exceptions, welcomed American values, the American way of life and American opportunities. And America herself has bound them to her with powerful bonds of patriotism and pride. The European nations are not and can never be like this. They are the product of history and not of philosophy. You can construct a nation on an idea; but you cannot reconstruct a nation on the basis of one. Political institutions cannot be imposed if they are to endure. They have to evolve and they have to command the affection, loyalty and respect of populations living under them, and they have to be accountable to the people. Margaret Thatcher. Speech at Hoover Institution Lunch. #1062 ![]() |
1991 | |
Deseret News. Outdoor Survival Can Depend On Ability to Sit, Think, Observe, Plan #1014 ![]() |
1996 | |
Kieran Egan: Mutually incompatible theories of education: to educate people in content that would give them a "privileged and rational view of reality" to realize the right of every individual to pursue his own educational curriculum through self-discovery to socialize and homogenize the child and ensure that they can fulfill a useful role in society, according to its values and beliefs https://en.wikipedia.org/wiki/The_Educated_Mind The Educated Mind: How Cognitive Tools Shape Our Understanding #737 ![]() |
1997 | |
English clinical psychologist Simon Baron-Cohen proposed the controversial empathising–systemising (E–S) theory on the psychological basis of autism and male–female neurological differences. Empathy Quotient (EQ) and Systemising Quotient (SQ) Wikipedia: Empathising-systemising theory #149 ![]() |
2002 | |
In the 2004 science fiction film, I, Robot, the "ghost in the machine" is a phenomenon investigated by robotics designer, Dr. Alfred Lanning, to explain the behavior of advanced robots in the film: There have always been ghosts in the machine. Random segments of code, that have grouped together to form unexpected protocols. Unanticipated, these free radicals engender questions of free will, creativity, and even the nature of what we might call the soul. Why is it that when some robots are left in darkness, they will seek out the light? Why is it that when robots are stored in an empty space, they will group together, rather than stand alone? How do we explain this behavior? Random segments of code? Or is it something more? When does a perceptual schematic become consciousness? When does a difference engine become the search for truth? When does a personality simulation become the bitter mote of a soul? https://en.wikipedia.org/wiki/Ghost_in_the_machine #630 ![]() |
2004 | |
Thomas Metzinger Being No One: The Self-Model Theory of Subjectivity. #743 ![]() |
2004 | |
Tetsuro Matsuzawa cognitive tradeoff hypothesis. Young chimpanzees have the visual ability to glance at nine numbers and recount them in order, which adult humans cannot do. As a hypothesized cognitive trade off, humans have the ability to speak language. Wikipedia: Tetsuro Matsuzawa Vsauce. The Cognitive Tradeoff Hypothesis. #843 ![]() |
2007 | |
Roberto Mangabeira Unger The overcoming of the world denies the phenomenal world and its distinctions, including the individual. It proclaims a benevolence towards others and an indifference to suffering and change. One achieves serenity by becoming invulnerable to suffering and change. The religion of Buddhism and philosophical thought of Plato and Schopenhauer best represent this orientation. The humanization of the world creates meaning out of social interactions in a meaningless world by placing all emphasis on our reciprocal responsibility to one another. Confucianism and contemporary liberalism represent this strand of thought, both of which aim to soften the cruelties of the world. The struggle with the world is framed by the idea that series of personal and social transformations can increase our share of attributes associated with the divine and give us a larger life. It emphasizes love over altruism, rejecting the moral of the mastery of self-interest to enhance solidarity, and emphasizing the humility of individual love. This orientation has been articulated in two different voices: the sacred voice of Judaism, Christianity, and Islam, and the profane voice of the secular projects of liberation. Wikipedia: Roberto Mangabeira Unger Roberto Mangabeira Unger. The Religion of the Future. #779 ![]() |
2009 | |
Semantic memory vs. Episodic Memory
"Interdependence of episodic and semantic memory: Evidence from neuropsychology" , 2010
https://pmc.ncbi.nlm.nih.gov/articles/PMC2952732/#:~:text=Semantic%20memory%20consists%20of%20a,(Tulving%2C%201972%20%2C%20p. #1049 ❤️Andrew Pashea ![]() |
2010 | |
Howard Gardner
Truth is the property of statements.
relationships, statements, experiences Howard Gardner. Truth, Beauty, And Goodness Reframed #496 ![]() |
2012 | |
Marco Del Giudice. Gender Differences in Personality and Social Behavior #154 ![]() |
2015 | |
The chapter discusses Antonio Damasio’s understanding of higher-level neurological and psychological functions in Self Comes to Mind (2010) and argues that the distinction he posits between regulatory (homeostatic) physiological structures and non-regulatory higher-level structures such as drives, motivations (and, ultimately, consciousness) presents philosophical and technical problems. The paper suggests that a purely regulatory understanding of drives and motivations (and, consequently, of cognition as well) as higher-order regulations could provide a unified theoretical framework capable of overcoming the old split between cognition and homeostasis that keeps resurfacing, under different guises, in the technical as well as in the non-technical understandings of consciousness and associated concepts. Stefano Franchi. Cognition as Higher-Order Regulation. #907 ![]() |
2016 | |
Depth psychology finds empirical validation today in a variety of observations that suggest the presence of causally effective mental processes outside conscious experience. I submit that this is due to misinterpretation of the observations: the subset of consciousness called “meta-consciousness” in the literature is often mistaken for consciousness proper, thereby artificially creating space for an “unconscious.” The implied hypothesis is that all mental processes may in fact be conscious, the appearance of unconsciousness arising from our dependence on self-reflective introspection for gauging awareness. Bernardo Kastrup. There Is an ‘Unconscious,’ but It May Well Be Conscious #825 ![]() |
2017 | |
Naomi Ellemers. Gender Stereotypes #151 ![]() |
2018 | |
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Femininity, masculinity
European Institute for Gender Equality. Sexism at work: how can we stop it? #152 ![]() |
2018 |
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David Spivak hypothesis, prediction, experiment, observation Brendan Fong, David Spivak. Seven Sketches in Compositionality: An Invitation to Applied Category Theory #924 ![]() |
2018 |
Within cognitive archaeology, the Paleolithic mind is portrayed as rational, experiential, and anthropological.
Cory Stade, Clive Gamble. In Three Minds: Extending Cognitive Archaeology with the Social Brain
#690 ![]() |
2019 | |
Three of the four most well-known mahavakyas (great sayings) of Advaita Vedanta have to do with identity. These three are: tat tvam asi (you are that ultimate reality) ayam atma brahma (my self is the ultimate reality) aham brahmasmi (I am ultimate reality) https://www.numocore.com/post/origin-of-the-three-minds #967 ![]() |
2020 | |
The Effect of First-Hand and Second-Hand Knowledge on Perceived Group Homogeneity and Certainty About Stereotype-Based Inferences
Thalia H. Vrantsidis and William A. Cunningham
https://guilfordjournals.com/doi/10.1521/soco.2021.39.4.457 #921 ![]() |
2021 | |
sensory data, generative model, predictive error Shamil Chandaria. The Free Energy Principle and predictive processing. #1050 ![]() |
2023 | |
Feed Forward Network prediction errors, Generative Model Predictions 'Predictive Model is the third mind given by prediction errors? Shamil Chandaria. The Free Energy Principle and predictive processing. #1051 ![]() |
2023 | |
Science, Art, Design Science 4.2 Integral Science Epistemologically, humans perceive reality or nature from different positions. To think as an artist, or scientist, or design scientist (designer) is not neutral, but contains a standpoint and thus a philosophical position. Cf. Harding (1998) for more on standpoint epistemology and science. The presence of these varied standpoints becomes clear upon reading texts produced by practitioners or talking with those self-describing as scientists, artists, or designers. In my relational ontology, we can think of different domains in how we approach the world. These domains include science, art, design science, though others can be considered, e.g., spirituality. It is possible to operate in a way that is inclusive of these different domains. You can have a religious artist, for example. Thinking in terms of domains is not common. The inter-domain approach can be seen in the way of Leonardo da Vinci called saper vedere (knowing how to see) (Gelb, 1998). “To develop a complete mind: Study the science of art; Study the art of science. Learn how to see. Realize that everything connects to everything else.” Is a quote attributed to Leonardo that summarizes this idea (Pasipoularides, 2019; Kinsman, 1989), though I can find no original source of Leonardo writing or reported as saying exactly these words in any language. For more on da Vinci’s approach, see his Note books (2020 [1883]), and A Treatise on Painting (2014 [1802]). Marcus Petz. Community Currencies: A Mechanism for Rural Renaissance, Promise and Practicalities. Pg.103. #1088 ❤️Marcus Petz ![]() |
2023 | |
Barbara Hug, Katherine L. Mcneill. Use of First-hand and Second-hand Data in Science: Does data type influence classroom conversations? #1035 ![]() |
2024 | |
We create predictions about what people will do based on what we have encountered in the world. These predictions can be based on direct experience, as well as on representations in society and culture. Our minds work like ‘predictive texters’ to create stereotypes. These are the past truths, half-truths and untruths that we have picked up to help us get on with life quickly.
We are ‘rule scavengers’, seeking out laws in society to determine what characteristics we should display to fit in[5]. The determination to create rules results in confirmation bias, where information that fits in with preconceived ideas is readily accepted, but information that challenges our beliefs is ignored[6]. We all create stereotypes, which manifest themselves as unconscious bias. In fact, studies have shown that people who believe they are objective, or that they are not sexist, are less objective and more likely to behave in a sexist way European Institute for Gender Equality. Sexism at work: how can we stop it? #150 ![]() |
2024 | |
Galileo example “In training AI, we need to make sure it’s as truthful as possible and it stays very curious.” Elon Musk Daniel: In training AI (M3 capacity building and training) We need (ought) to make sure (Trust + verify) it is as Truthful as possbile (M1 in terms of the Actualities) and it stays very Curious (M2 in terms of uncertainties/questions). Elon Musk. X. #987 ❤️DAF ![]() |
2024 | |
If your company is facing rapid change and needs to take advantage of emerging opportunities, the ICE Innovation® framework can bring together the business intelligence, curiosity and ability to execute already present within your teams to enable the flow of innovation. Analysis by Daniel Friedman: intelligence - M3 (wisdom/adaptive/well-formed modulation) curiosity - M2 (learning) ability - M1 (execution) AGLX. Ice Innovation. #989 ❤️DAF ![]() |
2024 |
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