Sentences with phrase «of unconscious thought»

Be aware of this type of unconscious thought behavior.

In Male and Female the occasional areas of dripped and splattered paint were not springboards for free association, as in surrealism, but an effort to record the spontaneity of his unconscious thought processes.

The bottom line is that being skinny does not equal being happy, and choosing to become healthy out of fear — i.e. the fear of being fat — means that you're creating a negative pattern of unconscious thought before you even begin.

The nature of unconscious thought that emerges from contemporary experiments is radically different from what Freud posited so many years ago: It looks more like a fast, efficient way to process large volumes of data and less like a zone of impulses and fantasies.

If anything, Freud underestimated the power and sophistication of unconscious thought, says social psychologist Timothy Wilson of the University of Virginia.

One of those trailblazing observations concerns the scope and influence of unconscious thought.

The conscious judgment that a certain argument or a certain type of argument is invalid is first the product of unconscious thought.

For the same reasons (i.e. under Triangulation), unlike individual work a systemic application of psychodynamic concepts often need not include continuous self - appraisal of the unconscious thoughts and feelings of the family therapist.

Not exact matches

«I think in general, most VCs are trying to do their jobs, but there are a lot of unconscious biases.»

Its proponents will tell you that conscious thought accounts for only 5 % of our brain functions, and that by hooking people up to MRI machines, you can see that advertising stimulates all sorts of unconscious brain activity.

Our unconscious minds impact performance and the manifestation of success in many ways, including whether we think we're capable of achieving our goals, to how much support we believe we'll get, to even how hard we'll have to work to create the life we dream of.

Hence, to look for consciousness in the beginning, one must not look for it in the form of thought, but in its non-thought form, i.e., unconscious.

Many of us have read about people languishing in vegetative states, restrained in wheelchairs or totally unconscious, and have thought, «What a waste of money.»

Another line of thought brings the unconscious aspects of our personal life more fully into play.

I think of my studies at the Jung Institute in Chicago years ago, and am reminded again of the power of the unconscious, the mystery and power of the symbols and dreams that lie deep within the individual psyche.

In Brightman's case one may see the same mode of thought at work in his account of unconscious purposes in Person and Reality, edited by P. Bertocci, J.E. Newhall and R. S. Brightman (New York: Ronald Press, 1958).

When we follow Whitehead in thinking of prehensions of noncontiguous occasions — mediated or not — then the number of physical feelings of which I am blankly unconscious is staggering.

The split between rational and mythic discourse which has characterized our recent cultural history is very dangerous for it impoverishes both modes of thought.13 It is one of the possible benefits of the current new appreciation of the meaning and function of myth that we may be able to rescue it from the realm of unconscious fantasy where it always continues to operate, often in dark and devious ways, and restore it once again to its creative role in human consciousness.

See G. Vanheeswijck, «The Function of «Unconscious Thought» in R.G. Collingwood's Philosophy,» Collingwood Studies (1994), 108 - 123.

The way many Christians think about work perpetuates unconscious double standards that affect a wide variety of issues related to work in the world and work in the church.

In primitive man, however, this individuality was located in the unconscious, and although it must be emphasized when we compare human experience with that of animals, it was not what we think of as individuality today.

Does god make it explicitly, unambiguously clear which of the person's thoughts or which of the things that person hears or sees are coming from him or which of these things are just the result of the unconscious dynamics of the person's brain?

I can consciously consider the consistency and adequacy of the ideas proffered to me by my unconscious thought or by that of others.

If it is that God is inserting thoughts into a person's mind how does the person know whether the thought insertions are from God or whether they are just as a result of the unconscious dynamics of the person's brain?

Perhaps I could say now in retrospect that my being drawn to the study and development of a process mode of thinking may also have been related to an unconscious awareness that it offered me not only a more viable theological and philosophical framework than any other, but also an opportunity to integrate my identity as a woman within a religious framework.

All our thought presupposes consciousness, as does all our effort to consider the unconscious dimensions of experience.

I believe that I overcame this demonic force that manifested to me, which emanated from our collective unconscious, all destructive thought energies coalescing all together from all of humanity which sought to manifest and I happened to be its outlet, because I was not and I am not mentally impaired.

They suggest that one should think in terms of a nexus of occasions to account for the variety of preconscious and unconscious elements that color experience.

We have to purge our collective unconscious of all negative, destructive thought energies.

David A. Stewart, in Thirst for Freedom, describes the operation of the alcoholic's narcissism as «the little dictator,» an unconscious complex of magical thinking, false pride, fear, anger, lack of insight, and resistance to facing one's need for outside help.

In an article on «The Impact of Pastoral Psychology on Theological Thought,» Tillich emphasizes this point: «Intellectual and moral preaching fails to reach those levels of the personal life which can, however, be opened by authentic symbols — symbols which themselves have roots in the unconscious depths of individuals and groups.»

For a rough picture of the world has emerged in which thought, both conscious and unconscious, is an intimate interplay of only more or less focused and engaged acts of minding that result (mirabile dictu!)

Thus it is better to think in terms of an ongoing unconscious activity of representing; that is to say, an activity of minding, where images (and intuitions, ideas, phenomena, etc.) emerge as the results of acts of representing.8

Along with dualistic mythology several developments in scientific thought since the seventeenth century have contributed to the exorcism of mind from nature: first, there is the cosmography of classical (Newtonian) physics picturing our world as composed of inanimate, unconscious bits of «matter» needing only the brute laws of inertia to explain their action; second, the Darwinian theory of evolution with its emphasis on chance, waste and the apparent «impersonality» of natural selection; third, the laws of thermodynamics (and particularly the second law) with the allied cosmological interpretation that our universe is running out of energy available to sustain life, evolution and human consciousness; fourth, the geological and astronomical disclosure of enormous tracts of apparently lifeless space and matter in the universe; fifth, the recent suggestions that life may be reducible to an inanimate chemical basis; and, finally, perhaps most shocking of all, the suspicion that mind may be explained exhaustively in terms of mindless brain chemistry.

The Marxist philosopher Ernst Bloch thinks that the relative neglect of the problem of death in modern secular thought is due to the unconscious influence of inherited Christian views: «Thus in its ability to suppress the anxiety of all earlier times, apparently this quite shallow courage [of modern secular people] feasts on a borrowed credit card.

Without the sphere of unconscious and lifeless chunks of matter delineated by dualism such a methodological ideal (which animates current efforts especially in biology to find the physico - chemical «secret» of life) could hardly have taken hold in modern scientific thought.

Out of this unconscious physical experience, sensation and thought arise.

If throughout the years we keep saying, «Let's think this over a little longer before doing something rash,» some day we will waken to realize that the Master has kept moving, while the unconscious decisions of everyday life were moving us in the opposite direction.

We can trace the problems of describing LSD as consciousness - expanding to the Cartesian tradition, which conceives consciousness (and its modern partner, the unconscious) as a substance that contains our thoughts, perceptions, and feelings.

If we make him too ashamed to think them consciously, he'll feel them in his unconscious where he is unaware of them and so can do nothing about them.

Indeed, many of the unconscious calculations made in perception or in controlling activity of the limbs and other organs appear to be as complex as the thinking of an Einstein.

The analysis and their explanation of motherhood come from feelings and thoughts at a very unconscious level.

We think of: consciousness, awareness, cognitive thinking, reasoning, perception; but also of: intuition, subconscious gibberish, or unconscious strata that influences our lives and the way of behaviour.

It is as though an unconscious part of the mind was able to drive the car, avoid danger, speed up and slow down as necessary, while the conscious mind went off on a brief vacation thinking about something else.

Most of us think we don't have any gender and race biases, but there is no shortage of unconscious bias in the classroom, and those people, too, thought they were beyond such things.

After Freud, psychoanalysis fractured into many schools of thought, but the idea of an inner world of unconscious conflict, and the notion that subjective experiences are meaningful and important, remain at the core of this view of human nature.

Psychoanalysis has insightful, provocative theories about emotions, unconscious thoughts and the nature of the mind.

In fact, neuroscientist David Eagleman of Baylor College of Medicine argues that the unconscious workings of the brain are so crucial to everyday functioning that their influence often trumps conscious thought.

Their research raised the disturbing possibility that much of what we think and do is thought and done by an unconscious part of the brain — an inner zombie.

On the basis of recent insights into the characteristics of conscious and unconscious thought, we tested the hypothesis that simple choices (such as between different towels or different sets of oven mitts) indeed produce better results after conscious thought, but that choices in complex matters (such as between different houses or different cars) should be left to unconscious thought.