Clarifying the conception of consciousness: Lonergan, Chalmers, and confounded epistemology

Applying Bernard Lonergan's (1957/1992, 1972) analysis of intentional consciousness and its concomitant epistemology, this paper highlights epistemological confusion in contemporary consciousness studies as exemplified mostly in David Chalmers's (1996) position. In ideal types, a first section outlines two epistemologies-sensate-modeled and intelligence-based-whose difference significantly explains the different positions. In subsequent sections, this paper documents the sensate-modeled epistemology in Chalmers's position and consciousness studies in general. Tellingly, this model of knowing is at odds with the formal-operational theorizing in twentieth-century science. This paper then links this epistemology with functionalism and its focus on descriptive efficient causality in external behaviors and its oversight of explanatory formal causality; highlights the theoretical incoherence of the understanding of science in the functionalist approach; connects it with the construal of consciousness as primarily intentional (i.e., directed toward an object) to the neglect of consciousness as conscious (i.e., constituted by a non-objectified self-presence); and relates this outcome to the reduction of human consciousness to animal-like perception and mechanistic interactions. A brief conclusion summarizes these multiple, subtle, and interconnected considerations and suggests how only an intellectual epistemology would be adequate to the intellectual nature of human consciousness and the world of meaning, not of mere bodies, in which humans exist

A Comprehensive Theory of Spirituality: Humanistic, Theist, and Theotic

Especially among the Abrahamic religions, quite regularly spirituality implies a relationship with God or else some other supposed “sacred” entities or forces. This starting point precludes a fully psychological explanation of spirituality since appeal to God exceeds the methodology of the social or human sciences: Psychology is not theology. In contrast, a traditional Christian axion holds that "grace builds on nature." Accordingly, recognize that a dimension of the human mind itself—consciousness or human spirit—is first and foremost the source and object of spiritual experiences. Then the natural becomes fundamental, theoretically the essential, and at its roots spirituality lies within the competence of human study, and religious accounts are further elaborations. This proposition is the thesis of this article. Following the trenchant analyses of Bernard Lonergan, this account recognizes human consciousness or spirit as a dynamic dimension of the mind, self-present, out-going, self-transcending, open-ended, geared to reality, and normative: These requisites inherent in consciousness orient a person toward the true and the good. Then personal integration and spiritual growth coincide—in this way: Psychotherapeutic healing frees the spirit to increasingly take the lead and guide one’s living, constituting one as “a spiritual person.” The specification of consciousness/spirit contrasts with other mental content—emotions, memory, imagery—and suggests a tripartite human model (organism, psyche, and consciousness) in place of the standard bipartite model (body and mind). Such a naturalistic starting point easily supports religious elaboration, seeing God as Creator (theology) and envisioning union with God (theotics). This theory foresees the collaboration of the world's religions in acknowledging a common spiritual foundation for themselves and for our pluralistic secular society

Planetary Candidates Observed by Kepler V: Planet Sample from Q1-Q12 (36 Months)

The Kepler mission discovered 2842 exoplanet candidates with 2 years of data. We provide updates to the Kepler planet candidate sample based upon 3 years (Q1-Q12) of data. Through a series of tests to exclude false-positives, primarily caused by eclipsing binary stars and instrumental systematics, 855 additional planetary candidates have been discovered, bringing the total number known to 3697. We provide revised transit parameters and accompanying posterior distributions based on a Markov Chain Monte Carlo algorithm for the cumulative catalogue of Kepler Objects of Interest. There are now 130 candidates in the cumulative catalogue that receive less than twice the flux the Earth receives and more than 1100 have a radius less than 1.5 Rearth. There are now a dozen candidates meeting both criteria, roughly doubling the number of candidate Earth analogs. A majority of planetary candidates have a high probability of being bonafide planets, however, there are populations of likely false-positives. We discuss and suggest additional cuts that can be easily applied to the catalogue to produce a set of planetary candidates with good fidelity. The full catalogue is publicly available at the NASA Exoplanet Archive.Comment: Accepted for publication, ApJ