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Self-persuasion permits a person's mind the ability to be influenced or persuaded if they choose to. The mind through persuasion can also deny or resist if it so chooses, regardless of self-persuasion. Self-persuasion is directly related to the processes of a person's mind and the influence of motivation the mind perceives.
The Latin cogito, ergo sum, usually translated into English as "I think, therefore I am", [a] is the "first principle" of René Descartes's philosophy. He originally published it in French as je pense, donc je suis in his 1637 Discourse on the Method, so as to reach a wider audience than Latin would have allowed. [1]
Sometime between 1610, and the official proceeding of the Synod of Dort (1618), the Remonstrants became fully persuaded in their minds that the Scriptures taught that a true believer was capable of falling away from faith and perishing eternally as an unbeliever.
Solipsism (/ ˈ s ɒ l ɪ p s ɪ z əm / ⓘ SOLL-ip-siz-əm; from Latin solus ' alone ' and ipse ' self ') [1] is the philosophical idea that only one's mind is sure to exist. As an epistemological position, solipsism holds that knowledge of anything outside one's own mind is unsure; the external world and other minds cannot be known and might not exist outside the mind.
With the person's preferred position serving as the judgmental anchor, SJT is a theory that mainly focuses on the internal processes of a person's own judgment in regards to the relation within a communicated message. [2] The concept was intended to be an explanatory method designed to detail when persuasive messages are most likely to succeed.
The Nous (usually translated as "Intellect", or "Intelligence" in this context, or sometimes "mind" or "reason") is described as God, or more precisely an image of God. It thinks its own contents, which are thoughts, equated to the Platonic ideas or forms (eide). The thinking of this Intellect is the highest activity of life.
Psychological mindedness refers to a person's capacity for self-examination, self-reflection, introspection and personal insight.It includes an ability to recognize meanings that underlie overt words and actions, to appreciate emotional nuance and complexity, to recognize the links between past and present, and insight into one's own and others' motives and intentions.
The topics on which it imprints itself, and which I have discussed in some diagnostic detail in the aforementioned book, include: consciousness and the mind-body problem, the nature and identity of the self, the foundations of meaning, the possibility of free will, the availability of a priori and empirical knowledge...