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  1. Ako a čím sa od seba odlišujú slabo, stredne a silne usmernené procesy.Robert Burgan - 2012 - E-Logos 19 (1):1-31.
    V nasledujúcom príspevku sa snažíme zdôvodniť vyčlenenie troch typov procesov v pozorovanom vesmíre - procesov slabo, stredne a silne usmernených, a to na základe rôznej miery autonómnosti ich štruktúrnych prvkov a rôznej miery či intenzity zákonov, ktorými sú usmerňované alebo riadené. Individuálne a konkrétne procesy sú tak v podstate totožné s individuálnymi a konkrétnymi systémami, cez ktoré, v ktorých a prostredníctvom ktorých sa úplne realizujú, disponujúc tak vždy a všade vlastným substanciálnym obsahom. Na tomto základe potom vyčleňujeme slabo usmernené procesy (...)
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  • Embodied cognition and religion.Fraser Watts - 2013 - Zygon 48 (3):745-758.
    It is argued that there are good scientific grounds for accepting that cognition functions in a way that reflects embodiment. This represents a more holistic, systemic way of thinking about human beings, and contributes to the coordination of scientific assumptions about mind and body with those of the faith traditions, moving us beyond sterile debates about reductionism. It has been claimed by Francisco Varela and others that there is an affinity between Buddhism and embodied cognition, though it is argued here (...)
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  • On the interdependence of cognition and emotion.Justin Storbeck & Gerald L. Clore - 2007 - Cognition and Emotion 21 (6):1212-1237.
  • Can cognitive methods be used to study the unique aspect of emotion: An appraisal theorist's answer.Agnes Moors - 2007 - Cognition and Emotion 21 (6):1238-1269.
  • Do early body ornaments prove cognitive modernity? A critical analysis from situated cognition.Duilio Garofoli - 2015 - Phenomenology and the Cognitive Sciences 14 (4):803-825.
    The documented appearance of body ornaments in the archaeological record of early anatomically modern human and late Neanderthal populations has been claimed to be proof of symbolism and cognitive modernity. Recently, Henshilwood and Dubreuil (Current Anthropology 52:361–400, 2011) have supported this stance by arguing that the use of beads and body painting implies the presence of properties typical of modern cognition: high-level theory of mind and awareness of abstract social standards. In this paper I shall disagree with this position. For (...)
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  • Affect is a form of cognition: A neurobiological analysis.Seth Duncan & Lisa Feldman Barrett - 2007 - Cognition and Emotion 21 (6):1184-1211.
  • Affective distinctiveness: Illusory or real?John T. Cacioppo & Gary G. Berntson - 2007 - Cognition and Emotion 21 (6):1347-1359.
  • Evidence for evolutionary specialization in human limbic structures.Nicole Barger, Kari L. Hanson, Kate Teffer, Natalie M. Schenker-Ahmed & Katerina Semendeferi - 2014 - Frontiers in Human Neuroscience 8.
  • Either/Or: Subjectivity, Objectivity and Value.Katalin Balog - 2020 - In John Schwenkler & Enoch Lambert (eds.), Becoming Someone New: Essays on Transformative Experience, Choice, and Change. Oxford, UK: Oxford University Press.
    My concern in this paper is the role of subjectivity in the pursuit of the good. I propose that subjective thought as well as a subjective mental process underappreciated in philosophical psychology – contemplation – are instrumental for discovering and apprehending a whole range of value. In fact, I will argue that our primary contact with these values is through experience and that they could not be properly understood in any other way. This means that subjectivity is central to our (...)
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