Thesis (M.Phil.)--Hong Kong University of Science and Technology, 2006. / Includes bibliographical references (leaves 141-154). Also available in electronic version.

Thesis (M. A.)--University of Alberta, 2009. / Title from pdf file main screen (viewed on Nov. 16, 2009). "A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Master of Arts, Department of Philosophy, University of Alberta." Includes bibliographical references.

Thesis (M.A.)--Boston University / Problem. This thesis represents an attempt to understand and evaluate Bergson's doctrine of intuition, and its use in an intuitive method. Various definitions of intuition, along with a continual re-amplification of possible meanings, are scattered throughout most of Bergson's works. There are times when contradictions appear to occur. Therefore, the first goal of this thesis is an attempt to fit all of the possible meanings of intuition into a coherent scheme . In addition, for Bergson, the use of intuition implies a method, and, therefore, the second goal of this thesis is an attempt to determine of what value Bergson's intuitional method is to philosophy. The adequacy of Bergson's intuitive method is contingent upon an adequate development of intuition and a fair critique of the limitations of the intellectual faculty. Therefore, Bergson's critique of the intellect is carefully examined. Further, while the object of intuition is duration, duration may be related to the self, to life and to matter. This thesis considers the use of intuition in these three realms. The intuition of the self. For Bergson, an intellectualist view of the self can only lead to its fragmentation. On the one hand, and particularly in An Introduction to Metaphysics, the intuition of the self appears to be a return to a felt immediacy of experience, an immediacy prior to intellection, prior to analysis. On the other hand, near the conclusion of that same work, Bergson notes that the intuition of the self can arise only after painstaking analysis. These two apparently conflicting views of intuition are strains that weave through most of Bergson's works. [truncated]

Les changements sociétaux et techniques ont porté à son paroxysme un des phénomènes clés de notre modernité, à savoir, l’accélération à son paroxysme. Dans ce contexte, les organisations publiques ont à naviguer, promouvoir et guider pour l’intérêt général. Concrètement, les capacités décisionnelles sont mises au-devant de la scène. Notre thèse porte sur la place de l’intuition dans les organisations à haute fiabilité. Là, où, soumis aux plus hautes exigences de l’action, c’est-à-dire, dans les organisations à haute fiabilité, les hommes et les femmes ont dû se doter de capacités décisionnelles exceptionnelles. Ainsi, nos travaux de recherche s’intéressent à la place que font les acteurs de ces organisations à l’intuition, de comment ils la considèrent et l’utilisent, et ce, afin d’en retirer des connaissances utiles à toutes les organisations / Societal and technological changes have pushed to a climax one of the key phenomena of our modernity, namely, the acceleration. In this context, changing public organizations have to navigate, and guide to promote the public interest. Specifically, decision-making abilities are put in front of the stage. Our P.H.D focuses on the place of intuition in high reliability organizations. There, where, subject to the highest demands of the action, that is to say, in high reliability organizations, men and women have to develop exceptional decision-making capabilities. Thus, our research focuses on how the actors of these organizations view and use intuition, in order to draw useful knowledge to all organizations

No description available.

Nos objets de recherche sont des paroles. De l'acte linguistique à la parole narrative, ce travail explore les patrimoines narratifs d'expérience de milieux alpins, depuis les Alpes francophones jusqu'aux territoires himalayens du Népal. Les documents narratifs de la collecte de Charles Joisten et les enquêtes que nous avons conduites dans les Alpes valdôtaines et chez les groupes Bahun-Chhetri et Newar du Népal nous ont emmené sur les traces des ontologies fantastiques qui hantent les imaginaires narratifs de ces populations alpines. A partir de ces documents, nous avons développé une analyse transculturelle d'anthropologie neurocognitive comparée, basée sur une approche qui permet de faire le pont entre le domaine de l'ethnographie de la narration (la folkloristique) et les neurosciences cognitives. Par une prise en compte des liens entre les systèmes neurocognitifs des êtres humains producteurs d'imaginaire et leurs inspirations émanant du milieu culturel, nous sommes parvenu à pouvoir dire quelque chose du sensorium cérébral, de ses sources spécifiques (a priori contre-intuitives), auxquelles puise la création de telles ontologies imaginaires. Nous avons inséré notre travail dans le cadre du modèle transculturel d'anthropologie neuro-cognitive BRAINCUBUS (depuis Cathiard et al., 2011). Ajoutée à notre intention, une modalité autre que l'intuition de psychologie intuitive et la contre-intuition scientifique : une sur-intuition limitée aux expériences contre-intuitives non-délusionnelles.En tant qu'interface entre le folklore du surnaturel et les récentes avancées de la neurophysiologie du sommeil, ce modèle nous a permis de construire notre recherche à partir des ontologies imaginaires repérées par la folkloristique internationale, pour la plupart générées dans l'état dissocié du cerveau qu'est la paralysie du sommeil. A partir de ce quatrième état du cerveau, il est possible de dégager l'origine des différentes phénoménologies donnant naissance à l'anthropodiversité des ontologies surnaturelles. Ces corps dits « fantômes » étant neuralement bien réels, notre objectif visait l'unification de tels corps-fantômes de l'imaginaire narratif humain avec les corps physiques par leurs cartographies corticales. Nous avons focalisé notre attention sur les deux types principaux de corps-fantômes issus des deux composantes fondamentales de la paralysie du sommeil : OBE (Out-of-Body Experience) et AP3S (Alien Presence Sensed from Self Shadowing). En partant de la matrice sémantique de cette paralysie, nous avons différencié les fondements corticaux des deux phénoménologies universelles de l'âme-partie-visiter et du dormeur-visité, celles-ci se produisant, latéralisées respectivement à droite (OBE) et à gauche (AP3S), dans la jonction temporo-pariétale (TPJ).En examinant les déplacements hors-du-corps, nous avons pu mettre en évidence le rôle nodal d'une inquiétude partagée transculturellement. Il s'agit de la précaution de ne pas remuer le corps inanimé du sujet en paralysie, pour que le corps-animé s'y réintroduise. Cette sur-intuition physiologique – mémorisée et transmissible en motif narratif – devient un savoir-faire vital : l'action de retourner sur la bouche une personne en paralysie du sommeil reviendrait à la mettre en danger de mourir par suffocation, car elle ne peut reprendre le contrôle de sa respiration volontaire à cause de la paralysie des muscles intercostaux externes. La paralysie du sommeil, dont la prévalence est plutôt importante, nous a permis d'ancrer les récits dans des expériences neuralement indéniables de corps-fantômes. En intégrant ces données dans une forme neurocompatible, nous avons pu unifier les matrices narratives universelles en partant des corps-fantômes fondamentaux OBE et AP3S, dans un modèle de création neurale pour ces ontologies fantastiques, lesquelles, présentes depuis plus de 50.000 ans au moins, vont continuer à hanter nos imaginaires enrichissant le m/patrimoine narratif de l'Humanité. / Dedicated to spoken memories, this work explore experience-centered narrative heritage in faraway alpine environments: from French-speaking Alps to the Himalayan Nepal. Starting from the largest French collection of belief narratives by Charles Joisten, we focussed on Valdostan reports, and the same during several consecutive field investigations in Nepal, inside Bahun-Chhetri and Newar groups. Hence we strolled on the trails of fantastic ontologies, the ones that haunt the narrative imaginary of such distant alpine communities. On processing these documents, we developed a cross-cultural analysis in comparative neurocognitive anthropology, elaborating a framework that allowed to bridge field folkloristics and cognitive neuroscience. By taking into account the relationships between the neurocognitive systems of human brains as ontology engines, be they physical or imaginary ontologies, and their inspirations from the cultural environments, we were enabled to tell something about the cerebral sensorium, with its specific sources (a priori counterintuitive), from which the creation of such imaginary ontologies has drawn. For this purpose, we evaluated more explicitly our working hypotheses in the frame of the cross-cultural neurocognitive anthropological model BRAINCUBUS (since 2011 by Cathiard et al.). Notably we had the opportunity to benefit from the last significant improvements concerning psychological modalities of intuition within this framework.As an interface between folklore studies of the supernatural and the latest advances in the neurophysiology of sleep, this model has allowed us to build our research on imaginary ontologies (as landmarked long ago by international folkloristics), by considering that virtually all of which originated in the dissociated brain state called sleep paralysis. Starting from this 4th state of the brain, it was possible to identify the origin of different phenomenologies which spawn the anthropodiversity we meet for supernatural ontologies. Establishing that these so-called “phantom” bodies are clearly neurally real, our purpose was to achieve the unification of main phantom-bodies with physical bodies from their cortical mapping. We focussed mainly on the two main types of phantom-bodies generated by the two fundamental components of sleep paralysis: OBE (Out-of-Body Experience) and AP3S (Alien Sensed Presence from Self Shadowing). In the narrative documents we elicited the semantic matrix of paralysis and we became able to differentiate the cortical sources of the two universal narratives of the “soul leaving the body for visiting” and of “sleeper visited”, both generated in the temporo-parietal junction (TPJ), and lateralized respectively to the right (OBE) and to the left (AP3S).An examination of OBE journeys allowed us to highlight the nodal role played by a cross-culturally shared anxiety. This is an injonctive precaution: do not move the inanimate body of a person in sleep paralysis, to allow the animate body to re-enter. This physiological over-intuition – stored and shared in narrative motifs – became an anti-lethal sapiential care. Actually rolling face down a sleep paralyzed person is at high risk of suffocating to death because s/he can not recover control of voluntary breathing, since external intercostal muscles are paralyzed. This sleep paralysis phenomenology is widespread enough to fuel transmissibility of narratives grounded in neurally undeniable experiences of phantom bodies. When framing these explicanda in a neurocompatible format, we were able to unify narrative matrices, elaborated from universally experienced OBE or AP3S phantom bodies within BRAINCUBUS as a model capable of neural creativity for such fantastic ontologies. Formulated by human wisdom along more than 50,000 years at least, they will continue to haunt our imaginary and enrich the narrative heritage of Humanity.

Les comic books, qui font partie du 9ème art avec la bande dessinée et le manga, constituent un pan important de la culture populaire et de l’imaginaire contemporain. Ils permettent d’attester de la persistance des super-héros, dont les aventures cycliques sont très appropriées à ce moyen d’expression. La variété des modes narratifs qui transmettent aujourd’hui les super-héros, depuis le cinéma jusqu’à nos univers virtuels contemporains, permet de questionner les enjeux de la fiction et sa vitalité. Ainsi les récits audio-visuels sont étudiés au même titre que ceux de papier.Cette multimodalité narrative de nos super-héros doit tenir compte de la vaste fresque que représentent leurs récits ; et ce sont des éléments représentatifs de mouvances éditoriales, historiques, ou encore sociales qui guident le choix de notre corpus d’étude, au travers des « Ages » de nos super-héros. L’imaginaire dynamique des personnages nous amène à retenir trois d’entre eux pour lesquels la multisensorialité et la moto-sensorialité sont l’essence même de leurs narrations. Cela permet de souligner l’apport des sciences cognitives dans l’analyse des ontologies de la fiction, de sorte que ces personnages intègrent parfaitement, en dépit des objections de Sperber & Hirschfeld (2004), les « fondations cognitives » de nos cultures. Nous défendons que les super-héros font partie des êtres fantastiques et nous utilisons pour leur analyse le cadre heuristique proposé dans Armand (2015), qui permet l’étude des êtres fantastiques repérés dans la Folkloristique en s’appuyant sur les acquis de l’Anthropologie Neuro-Cognitive. Ce cadre nous a permis d’analyser les pouvoirs multisensoriels de nos super-héros en termes d’intuitions, contre-intuitions et sur-intuitions, pour mieux approcher les mécanismes cognitifs qui fondent l’imaginaire des auteurs qui nous proposent ces héros tout autant que l’imaginaire de ceux qui y adhèrent.Batman, justicier costumé en chauve-souris, intègre dans sa lutte contre le crime les représentations de cet animal dans ce qu’il a de plus ambivalent dans nos imaginaires. Il reste toutefois incapable d’employer dans sa fiction une perception biologique naturelle du chiroptère : l’écholocation animale. Bien que connue du grand public, cette capacité demeure dans son fonctionnement trop contre-intuitive pour être représentée avec justesse dans les récits.Daredevil nous permet de poursuivre notre approche de la multisensorialité, avec le cas d’un justicier aveugle aux capacités perceptives et attentionnelles décuplées. Mais ce « super-aveugle » est incapable d’avoir recours à la compétence sur-intuitive de l’écholocation humaine, une compétence qui semble au final dépendre très contre-intuitivement des aires corticales visuelles plutôt que des aires auditives (depuis Thaler et al., 2011).Superman enfin possède a priori tous les pouvoirs, mais est particulièrement reconnu par sa capacité à voler sans contraintes. Cette capacité nous a conduit à rechercher dans quel incubateur neural d’ontologies fantastiques le récit puisait la composante génératrice de ce si célèbre pouvoir de vol aptère. Nous avons pour cela dû faire appel aux expériences hors-du-corps (Out-of-Body Experiences ou OBE), rapportées de longue date et universellement dans les narrations d’expérience, et dont l’émergence n’a été vraiment comprise sur le plan neural que récemment (cf. les expériences de stimulation corticale de Blanke et al., 2002). Nous proposons une approche qui permet d’unifier la Formation de l’esprit scientifique de Bachelard (1938), qui donne les bases d’une épistémologie de la contre-intuition, avec sa poétique. Car nous avons pu requalifier la poétique de L’Air et les songes (1943), dans ses apports fondamentaux − ici le vol onirique aptère −, de sur-intuitive. Ce vol sans ailes trouve par ailleurs un réel terrain d’expression par le mouvement imaginé dans les mondes virtuels et l’expérience de corps dissocié dans la Réalité Virtuelle. / Comic books constitute with comic albums and manga the 9th art and represent an important part of popular culture and contemporary imaginary. They bear witness of the persistence of superheroes, whose cyclic adventures are appropriate for this form of expression. The variety of narrative modes (from cinema to our contemporary virtual universes) that convey superheroes today allows us to question the issues of fiction and its vitality. Audio-visual narratives are thus as studied as paper narratives.The narrative multimodality of our superheroes must take into account the large fresco represented by their stories. These elements are representative of editorial, historical or even social movements that have guided the composition of our corpus throughout the “Ages” of ours superheroes. The dynamic imaginary of characters led us to select three of them for whom multisensoriality and motosensoriality are the very essences of their narratives. This gives us the opportunity to underline the contribution of cognitive sciences in the analysis of the ontologies of fiction, so as to have these characters perfectly integrate – despite the objections of Sperber & Hirschfeld (2004) – the “cognitive foundations” of our cultures. We defend the idea that superheroes belong to the category of fantastical creatures and we therefore use, for their analysis, the heuristic frame suggested by Armand (2015) and which allows the study of fantastical beings spotted in Folkloristics with the help of Neurocognitive Anthropology. This frame allowed us to analyze the multisensorial powers of superheroes in terms of intuitions, counter-intuitions, and over-intuitions so as to better understand the cognitive mechanisms on the basis of the imaginary of theirs creators and of those who adhere to it.Batman, a vigilante dressed as a bat, uses in his fight against crime the most ambivalent representations of this particular animal in our imaginaries. He remains, however, unable to use in his fiction a natural biological perception of the chripotera, namely animal echolocation. Although it is well known by the public, the functioning of this capacity remains too counter-intuitive to be accurately represented in the stories.Daredevil allows us to continue our study of multisensoriality with the case of a blind vigilante with increased perceptive and attentional capacities. But this “super-blind” is incapable of using the over-intuitive aspect of human echolocation, a skill that seems, in the end, to depend counter-intuitively on the cortical visual areas rather than on the auditory areas (since Thaler et al., 2011).Finally, Superman apparently possesses all powers but he is particularly well known for his ability to fly. This capacity led us to look for the neural incubator of fantastical ontologies in which the narrative found the generative component of this famous wingless flight. It was thus necessary to use out-of-body experiences (or OBE), which have been reported for a long time and are universally recognized in experience narratives and whose emergence has only been recently understood neurologically (see for the instance the experiences of cortical stimulations in Blanke et al., 2002). We offer an approach that would allow the unification of Bachelard’s Training of the Scientific Mind (1938), and which gives the basis of an epistemology of counter-intuition, with his poetics. Indeed, we have been able to redefine the poetics of his Air and Dreams (1943), in its most important contributions – here the wingless dream flight – as over-intuitive. This wingless flight finds a real mode of expression in the movements imagined in virtual worlds and in the experience of body dissociation offered by Virtual Reality.

Thesis (Ph. D.)--Catholic University of America, Washington, D.C., 1975. / Includes bibliographical references (p. [125-132]).

Vi människor gör dagligen många olika bedömningar antingen genom intuition eller mer strategiska där vi genom resonemang kommer fram till ett svar. Syftet med denna studie var att undersöka sambandet mellan experters helhetsbedömningar och samma experters bedömningar utifrån kriterier. Data samlades in genom en webbaserad enkät som skickades ut till lärare på Karlstads universitet vilka utvärderade nya idéer relaterade till undervisning.  33 personers svar analyserades genom en multipel regressionsanalys och två t-tester. Slutsatserna är att 43 % av helhetsbedömningen kunde förklaras av de fyra kriterierna: Originalitet, genomförbarhet, användarvärde för studenter och användarvärde för lärare. De återstående procenten kan anses vara intuition samt andra kriterier eller personliga värderingar. Lärare bör därför begrunda hur de gör sina bedömningar och vilka värderingar de lägger in förutom de kriterier som tas upp i kursplanen. / We humans do many different assessments each day; either through intuition or more strategic where we through deliberate reasoning arrive at answers. The purpose of this study was to examine the link between experts overall evaluations and the same experts criteria based assessments. Data were collected through a web-based questionnaire sent to teachers at Karlstad University where they evaluated new ideas related to education. Answers from 33 individuals where analyzed with a multiple regression analysis and two t-tests. The conclusions are that about 43 % of overall assessments could be explained by the four criteria: Originality, operability, user value for students and user value for teachers. The remaining percentage can be considered intuition as well as other criteria or personal values. Teachers should therefore ponder how they make their assessments and what values ​​they put in addition to the criteria listed in the syllabus.

Intuition is a way of perceiving the world that is fast, automatic, associative, and emotionally driven. In its most extreme form intuition is psychic ability, a sixth sense. Intuitive persons prefer to use intuition across many situations and do so consistently over time. Prior research links intuition with spirituality, yet fails to define a causal pathway. This dissertation aims at determining a causal connection through Structural Equation Modeling that shows that intuition influences spiritual experience, then spiritual belief or religious belief, or religious belief through spiritual belief, and then finally religious fundamentalism. It also tests a causal connection from intuition to schizotypy (mild, non-clinical schizophrenia-like symtpoms).A first model shows how intuition leads to spiritual experience, then to spiritual belief, then to religiousness, and finally to religious fundamentalism. The relationship between intuition and schizotypy proved not significant, yet not trivial. A second model, developed to account for more of the data and to use more generally accepted statistical procedures that are not "data based", shows similar relationships (intuition leads to spiritual experience and spiritual experience leads to spiritual belief) with some minor variations and more detail about the mediating factors involved in these relationships. And it shows how a new factor, contemplative, mediates the relationship between intuition and spiritual experiences, intuition and religiousness, openness and religiousness, and openness and spiritual experiences. In this second model the path from intuition to schizotypy is significant. Intuition in both models, although defined by different constructs, leads to spiritual experience. The type of spiritual belief and experience determined by intuition is decidedly spiritual, not just unusual experiences which one could interpret as spiritual.We created a new intuition scale, the Attig Intuition Scale, for this research. It proved to be reliable and valid. Intuition in both models, although defined by different constructs, leads to spiritual experience. The type of spiritual belief and experience determined by intuition is decidedly spiritual, not just unusual experiences which one could interpret as spiritual.