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In moral psychology, social intuitionism is a model that proposes that moral positions are often non-verbal and behavioral. [1] Often such social intuitionism is based on "moral dumbfounding" where people have strong moral reactions but fail to establish any kind of rational principle to explain their reaction.
Sensemaking or sense-making is the process by which people give meaning to their collective experiences. It has been defined as "the ongoing retrospective development of plausible images that rationalize what people are doing" (Weick, Sutcliffe, & Obstfeld, 2005, p. 409).
[2] [3] Different fields use the word "intuition" in very different ways, including but not limited to: direct access to unconscious knowledge; unconscious cognition; gut feelings; inner sensing; inner insight to unconscious pattern-recognition; and the ability to understand something instinctively, without any need for conscious reasoning.
Intuition, in contrast, is a more instantaneous, immediate understanding upon first being confronted with the math problem. Intuition is also distinct from implicit knowledge and learning, which inform intuition but are separate concepts. Intuition is the mechanism by which implicit knowledge is made available during an instance of decision-making.
In anthropology, Verstehen has come to mean a systematic interpretive process in which an outside observer of a culture attempts to relate to it and understand others. Verstehen is now seen as a concept and a method central to a rejection of positivist social science (although Weber appeared to think that the two could be united).
Jung's interest in typology grew from his desire to reconcile the theories of Sigmund Freud and Alfred Adler, and to define how his own perspective differed from theirs.. Jung wrote, "In attempting to answer this question, I came across the problem of types; for it is one's psychological type which from the outset determines and limits a person's judgm
The sociological approach [5] emphasizes the importance of language, collective representations, self-conceptions, and self-reflectivity.This theoretical approach argues that the shape and feel of human consciousness is heavily social, and this is no less true of our experiences of "collective consciousness" than it is of our experiences of individual consciousness.
Intuition, on the other hand, does perceive the image that caused it, perceiving it and its course in a very detailed manner rather than the giddiness itself, which is "the image of a tottering man pierced through the heart by an arrow".