陳穎青oresSndopt0t47itag6h9074033h309tulghiih7a81fgf1iu5mafm89li7i · Shared with Public追蹤了幾個住家附近的地方社團，找附近美食比較方便，但也會看到形形色色眾生相，其中最讓我詫異的，是許多人對一個貼文最好要把背景脈絡講清楚這件事一無所感。常常一上來就是半天裡掉下來的一句話，或沒頭沒腦的一個感嘆；底下留言都在問，你到底在講什麼？樓主才會交代他講那句話的原因。有些人還會反問，（譬如）那個捷運上被踢飛的婦人，難道你不知道嗎？但沒人知道你的感嘆是從那件事引起的呀。這讓我理解一件事，就是並不是每個人在文字上都有基本的溝通能力，我不是說寫作能力或表達能力，而是理解別人並不在你的觀看脈絡上的能力。沒有人知道你正在看什麼，也沒有人知道是哪件事觸動了你，你要說話就得把脈絡講清楚，這樣才有溝通效果。不然別人會覺得跟你溝通很費事，每句話都要追問由來，很煩。
我也好不喜歡常常看到那種毫無脈絡就突如其來的一句感嘆
所謂 theory of mind，竟然並非人人都有
Philip, Rey (Editor)1 Show affiliations 1. Theory of Ontological Consciousness Project Description This interdisciplinary essay explores a forgotten hypothesis at the intersection of physics, philosophy, and fiction: that consciousness is not a byproduct of matter, but its ontological foundation. Tracing this idea from Heraclitus and Plato to Schrödinger and Penrose, the article integrates metaphysical traditions with quantum models and critiques of materialist reductionism. It introduces the Theory of Ontological Consciousness (TOC) — a literary-philosophical framework proposing ψ̂–Φ interactions as the generative basis of spacetime and form. The essay also reinterprets empirical anomalies, such as those documented by the Global Consciousness Project, as potential signatures of an underlying field of universal consciousness. For more on the Theory of Ontological Consciousness, visit www.toc-reality.org and follow new updates via Medium - https://medium.com/@philiprey.org
Philip, Rey (Editor)1 Description This interdisciplinary essay explores a forgotten hypothesis at the intersection of physics, philosophy, and fiction: that consciousness is not a byproduct of matter, but its ontological foundation. Tracing this idea from Heraclitus and Plato to Schrödinger and Penrose, the article integrates metaphysical traditions with quantum models and critiques of materialist reductionism. It introduces the Theory of Ontological Consciousness (TOC) — a literary-philosophical framework proposing ψ̂–Φ interactions as the generative basis of spacetime and form. The essay also reinterprets empirical anomalies, such as those documented by the Global Consciousness Project, as potential signatures of an underlying field of universal consciousness. For more on the Theory of Ontological Consciousness, visit www.toc-reality.org and follow new updates via Medium - https://medium.com/@philiprey.org
Recent work has revealed several new and significant aspects of the dynamics of theory change. First, statistical information, information about the probabilistic contingencies between events, plays a particularly important role in theory-formation both in science and in childhood. In the last fifteen years we’ve discovered the power of early statistical learning.
The data of the past is congruent with the current psychological trends that face the education system of today. Developmentalists have charted how children construct and revise intuitive theories. In turn, a variety of theories have developed because of the greater use of statistical information that supports probabilistic contingencies that help to better inform us of causal models and their distinctive cognitive functions. These studies investigate the physical, psychological, and social domains. In the case of intuitive psychology, or "theory of mind," developmentalism has traced a progression from an early understanding of emotion and action to an understanding of intentions and simple aspects of perception, to an understanding of knowledge vs. ignorance, and finally to a representational and then an interpretive theory of mind.
The mechanisms by which life evolved—from chemical beginnings to cognizing human beings—are central to understanding the psychological basis of learning. We are the product of an evolutionary process and it is the mechanisms inherent in this process that offer the most probable explanations to how we think and learn.
Bada, & Olusegun, S. (2015). Constructivism Learning Theory : A Paradigm for Teaching and Learning.
the question you were asking was what is mind or consciousness so here we're using the words synonymously um and from a buddhist perspective uh there are 01:11:50 six what we call primary minds and then there's a whole slew of secondary minds and some of the more common systems include 51 in the secondary minds now please understand that mind like 01:12:04 everything else that exists in the world doesn't exist permanently it exists there are a few exceptions okay but essentially everything that exists in the world um is not permanent therefore 01:12:18 it's changing moment to moment therefore everything exists as a continuum including mind so that means there'll be a moment of mind followed by a next moment of mind etc 01:12:31 and the next moment of mind is determined primarily but not solely by the previous moment of mind so from that we can extrapolate a continuum an infinite continuum and mind is an 01:12:43 infinite continuum from perspective of buddhism and that means that we've had that implies suggests rebirth and it suggests we've had ultimate we've had infinite rebirths there's been no beginning 01:12:56 and so this then comes up again with the notion of a beginning creator if you will a so-called you know god there are some some problems here to resolve this um 01:13:07 and so mind is a continuum it's infinite now each moment of mind is made up of a primary mind and a constellation of secondary minds these six primary or the five as you read from nagarjuna the five 01:13:22 sensory minds of seeing hearing smelling tasting touching tactile right these five plus what's sometimes called the mental consciousness and that has live different levels of subtlety on the 01:13:34 grossest level is thinking if we go a little bit deeper a little bit more so little subtler we have dream mind which seems like these senses are active but actually 01:13:46 when we're sleeping the senses are inactive so it's just something coming from our sixth or mental consciousness it seems like the senses are active in dream mind that dream mind is a little more subtle than a wake mind awake 01:13:59 thinking mind and then if we go more subtle we're talking now again about awake mind we we talk about intuition when we're in intuition we're not thinking right it's a non-conceptual 01:14:11 mind uh in that sense and deeper yet our minds we call non-conceptual and non-dual where there's no awareness of a subject or an object so subject object non-duality so 01:14:25 that's kind of the rough sort of you know lay of the land
Barry provides a brief summary of what the word "mind" means from a Buddhist philosophy perspective and says that there are six primary minds and 51 secondary minds.
The 6 primary minds are the 5 senses plus mental consciousness, which itself consists of the coarse thinking (conceptual) mind, the intuitive mind (these two could be roughly mapped to Daniel Kahnaman's fast and slow system respectively), as well as the dreaming mind.
Barry also conveys an interpretation of reincarnation based on the concept that the mind is never the same from one moment to the next, but is rather an ever changing continuum. The current experience of mind is GENERALLY most strongly influenced by the previous moments but also influenced by temporally distant memories. This above interpretation of reincarnation makes sense, as the consciousness is born anew in every moment. It is also aligned to the nature of the Indyweb interpersonal computing ecosystem, in which access to one's own private data store, the so-called Indyhub, allows one to experience the flow of consciousness by seeing how one's digital experience, which is quite significant today, affects learning on a moment to moment basis. In other words, we can see, on a granular level, how one idea, feeling or experience influences another idea, experience or feeling.
he aim of the present paper is to propose a radical resolution to this controversy: weassume that mind is a ubiquitous property of all minimally active matter (Heylighen, 2011). Itis in no way restricted to the human brain—although that is the place where we know it in itsmost concentrated form. Therefore, the extended mind hypothesis is in fact misguided,because it assumes that the mind originates in the brain, and merely “extends” itself a little bitoutside in order to increase its reach, the way one’s arm extends itself by grasping a stick.While ancient mystical traditions and idealist philosophies have formulated similarpanpsychist ideas (Seager, 2006), the approach we propose is rooted in contemporaryscience—in particular cybernetics, cognitive science, and complex systems theory. As such, itstrives to formulate its assumptions as precisely and concretely as possible, if possible in amathematical or computational form (Heylighen, Busseniers, Veitas, Vidal, & Weinbaum,2012), so that they can be tested and applied in real-world situations—and not just in thethought experiments beloved by philosophers
The proposal is for a more general definition of the word mind, which includes the traditional usage when applied to the human mind, but extends far beyond that into a general property of nature herself.
So in Heylighen's defintion, mind is a property of matter, but of all MINIMALLY ACTIVE matter, not just brains. In this respect, Heylighen's approach has early elements of the Integrated Information Theory (IIT) theory of Koch & Tononi
Children construct intuitive theories of the world and alter and revise those theories as the result of new evidence.
A very sophisticated way to say that kids make things up as they go along! Perhaps the authors' surprise comes from the fact that adults are not so different?
There seems to be more agreement than not with Bada & Olusegun (2015) regarding the overall value of constructivism. However, it's unclear if the Piagetian-dismissing authors of Reconstructing constructivism would agree with constructivism as explained by Bada and Olusegun.
In my experience as a First-Year Composition educator, I can say that students value the process of active learning far more than, say, formulaic, fill-in-the-blank assignments. Perhaps this is because there's more recursive inquiry and metacognition in active, process-oriented learning that reflects the theory theory?
This is the theory of the extended mind, introduced more than two decades ago by the philosophers Andy Clark and David Chalmers. A 1998 article of theirs published in the journal Analysis began by posing a question that would seem to have an obvious answer: “Where does the mind stop and the rest of the world begin?” They went on to offer an unconventional response. The mind does not stop at the usual “boundaries of skin and skull,” they maintained. Rather, the mind extends into the world and augments the capacities of the biological brain with outside-the-brain resources.
https://icds.uoregon.edu/wp-content/uploads/2014/06/Clark-and-Chalmers-The-Extended-Mind.pdf
Where does the mind stop and the rest of the world begin?
There seems to be a parallel between this question and that between the gene and the body. Evolution is working at the level of the gene, but the body and the environment are part of the extended system as well. Link these to Richard Dawkins idea of the extended gene and ideas of group selection.
Are there effects to be seen on the evolutionary scale of group selection ideas with respect to the same sorts of group dynamics like the minimal group paradigm? Can the sorts of unconscious bias that occur in groups be the result of individual genes? This seems a bit crazy, but potentially worth exploring if there are interlinked effects based on this analogy.
Lee, Y. K., Jung, Y., Lee, I., Park, J. E., & Hahn, S. (2021). Building a Psychological Ground Truth Dataset with Empathy and Theory-of-Mind During the COVID-19 Pandemic. PsyArXiv. https://doi.org/10.31234/osf.io/mpn3w