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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).
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 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.
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
[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.
Each functional component of an umwelt has a meaning that represents the organism's model of the world. These functional components correspond approximately to perceptual features, [5] as described by Anne Treisman.
A]ll [transcendental] schemata connect the categories with time; the reason for this is that time is the only form of intuition that applies to any intuition whatsoever, even to the inner intuition we have of ourselves, whereas space applies merely to all outer intuitions.” (Immanuel Kant, Critique of Judgment, translated by Werner S. Pluhar ...
As opposed to; imaginary sense data which is more like a quasi substance and does not really exist; Imaginary sense data is abstract sense data as presented from the aestheticized senses to consciousness; i.e. imagination, power of reason and inner subjective states of self-awareness including: emotion, self-reflection, ego, and theory. [2]