Using Mercury retrograde's reflective awareness, there's an openness toward trying new things.
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In the second assertion, a self-reflective awareness (svasaṃvedana) exists; consciousness can be aware of objects of cognition. This position was later critiqued by Je Tsongkhapa as implying that a self-reflective awareness is separate from objects of cognition. Ju Mipham later qualified its meaning; cognition is self-aware, not a separate material thing.Śāntarakṣita & Ju Mipham (2005) p.
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U.S.A. 100, 5520–5524. Primary consciousness can be defined as simple awareness that includes perception and emotion. As such, it is ascribed to most animals. By contrast, secondary consciousness depends on and includes such features as self-reflective awareness, abstract thinking, volition and metacognition.
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It is the pre-reflective awareness or implicit sense that it is I who is executing bodily movement(s) or thinking thoughts. In non-pathological experience, the SA is tightly integrated with one's "sense of ownership" (SO), which is the pre-reflective awareness or implicit sense that one is the owner of an action, movement or thought. If someone else were to move your arm (while you remained passive) you would certainly have sensed that it were your arm that moved and thus a sense of ownership (SO) for that movement. However, you would not have felt that you were the author of the movement; you would not have a sense of agency (SA).
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Pervasion by its absence is the cause of hindrance (pratibandhaka) to inferential knowledge which in turn is the cause of pervasion. Even though both grasp their objects directly, in savikalpa its contents become objects of reflective awareness which is not the case in nirvikalpa. Contradiction occurs only when one epistemic state is blocked by a pratibandhaka. Gangesa has defined inferential knowledge as the cognition generated by cognition of a property belonging to a locus and qualified by a pervasion.
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In the perspective of relational psychoanalysis, the central aspect of therapeutic change is given by the liberation of the patient and the analyst from the repetitive unconscious patterns due to the reflective awareness' acquisition of the relational interchange and the contribution of both parties. Traumatized patients tend to bond with their therapists not so much through words as through enactments, expressing unconsciously—by the action—the dissociated aspects of the self and the object representation.Cesare Albasi (2006), Attaccamenti traumatici. UTET Università, Novara.
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Dialogue journals have been studied by a number of researchers for their value in developing students' critical thinking by providing opportunities for students to practice self-reflective awareness and to critique classroom practices, teaching assignments, and social contexts, in both first and second language acquisition settings. Practice with critical thinking in exploring their own worlds and the worlds of others, with the words that they have at their disposal,Freire, P., & Macedo, D. (1987). Reading the word and the world. South Hadley, MA: Bergin & Garvey.
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Dyczkowski, Mark S. G. The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism, Motilal Banarsidass Publ., 1989, p. 24. Because of this, though this philosophy is idealist, it affirms the reality of the world and everyday life, as a real transformation (parinama), manifestation or appearance (ābhāsa) of the absolute consciousness.Dyczkowski, Mark S. G. The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism, Motilal Banarsidass Publ., 1989, p. 25. The Absolute is also explained through the metaphor of light (prakasha) and reflective awareness (vimarsha).Dyczkowski, Mark S. G. The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism, Motilal Banarsidass Publ.
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In international contexts, Liao and Wong studied dialogue journal writing of 41 10th grade students learning English in Taiwan. They found improvement in the students' writing fluency; writing performance on content, organization, and vocabulary; reflective awareness of writing and growth as learners; and motivation to write. The writing also reduced the students' writing anxiety. The researchers reported that the writing was an important tool for self-understanding and self-growth and allowed students to consider something new; enhanced their self-confidence, so that they could get along better with others; matured them through sharing their ideas, feelings, and self-perceptions; consolidated their thinking when re-reading their journals; strengthened their confidence in English writing; and gave them the chance to reflect on their daily lives.
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Norwood, N.J. Ablex. and the ways that a novice learner and teacher "thinking together" about a topic allowed the student to see and assimilate patterns of thought from an experienced and successful member of the culture (in this case, the teacher). Recent research on the use of dialogue journals in second language acquisition settings has focused on their value in developing students' critical thinking by providing opportunities for them to practice self-reflective awareness, develop an empowered personal "voice" and critique classroom practices. For example, in a case study of dialogue journal writing over 10 months between a 6-year-old Persian speaker beginning to learn English with his Canadian teacher, Nassaji and Cumming demonstrate the power of creating conditions for a young English learner to develop language proficiency in "a complementary, dynamic, and evolving manner" (p.
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Whereas it was common in the philosophy of the time to see the conditional subject as abstract and the object as concrete, Gentile postulated (after Hegel) the opposite, that the subject is concrete and the object a mere abstraction (or rather, that what was conventionally dubbed "subject" is in fact only conditional object, and that the true subject is the act of being or essence of the object). Gentile was, because of his actualist system, a notable philosophical presence across Europe during his time. At its base, Gentile's brand of idealism asserted the primacy of the "pure act" of thinking. This act is foundational to all human experience – it creates the phenomenal world – and involves a process of "reflective awareness" (in Italian, "l'atto del pensiero, pensiero pensante") that is constitutive of the Absolute and revealed in education.
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