Integrative Psychological and Behavioral Science最新文献

The most prominent concept championed by human resource professionals, point solution providers, and the mental health care industry is the construct of holistic well-being. Despite the tremendous attention focused on well-being, the concept lacks theoretical consensus among its proponents. Like the concept of engagement, this field cries out for clearly stated definitions that embed the concept within a theoretical framework, allowing theory development to avoid the prolific category errors of the past 50 years. This paper argues for a more sophisticated approach to the concept of well-being, grounding it in the vast psychological literature on human motivation. Herein lies the contribution of our paper; we argue that the apparent diversity of operational definitions employed by academics and practitioners can be understood as tentative attempts to draw ever nearer to key motivational concepts, without ever quite getting there. We review the leading definitions of well-being in the literature and find that they are reducible to a core set of human motives, each backed by full research traditions of their own, which populate a comprehensive model of twelve human motivations. We propose that there is substantial value in adopting a comprehensive motivational taxonomy over current approaches, which have the effect of "snowballing" ever more dimensions and elements. We consider the impact of setting well-being concepts in existing motivational constructs for each of the following: (a) theory, especially the development of well-being frameworks; (b) methods, including the value of applying a comprehensive, structural approach; and (c) practice, where we emphasize the practical advantages of clear operational definitions.

How does the brain generate consciousness? The present paper is an attempt to answer this question from the perspective of the QBIT theory. In sum, the theory argues that the brain has a prior belief (P) about the stimulus that has caused a sensory representation (R) to be created in the brain. When the conditional entropy of P given R becomes less than zero, the brain becomes more than certain about (i.e. becomes conscious of) the stimulus. Conditional entropy can become negative (and thus the brain can become more than certain) only if the brain uses entangled quantum information in its computations. The QBIT theory suggests that, at the most fundamental level, consciousness is nothing but a special kind of entangled information.

J. Piaget wanted to study children to find a key to understanding history of mind, culture, science, and philosophy. The new theory program, called the structural-genetic theory program, developed by the author of this article, is an off-spring of Piagetian theory and follows Piaget's main idea concerning the study of parallels between ontogenetic and historical developments. It maintains the full identity of the child's psyche and that of the adult archaic human being concerning traits and features of the preoperational stage and partially the concrete operational stage, thereby evidencing the total sally of the formal operational stage in the minds of archaic people. The identity of the stage structures is not partially given but rather entirely and implies even the smallest details. The article exemplifies this identity concerning several central issues, such as logic, physical understanding, categories such as causality and chance, animism, personification of plants and animals, belief in magic, metamorphosis, ghosts, and understanding of dreams and myths. Accordingly, there is no difference between ontogenetic stages and the psychogenetic development of humankind throughout history. Historically, humankind has gone through the same stages as children do. The new theory program presents the fundamental theory of the human being as he or she existed in history and peopled archaic, ancient, and medieval societies. Consequently, the world history of culture, mind, worldview, politics, law, science, philosophy, morals, religion, and arts must be reconstructed in terms of stages, a task already accomplished by the new program, at least to a certain extent.

This paper reviews seventy years of theoretical research and proposes systematic curiosity as an integrative tool for human flourishing with a focus on four key aspects: firstly, acknowledge curiosity's multidimensional nature instead of harmonizing its complex taxonomy; secondly, emphasizing intentional curiosity as opposed to impulsive curiosity; thirdly, prioritizing domain-general curiosity for broader applicability across educational, organizational, and therapeutic settings; and lastly, focusing on curiosity as a developable skill rather than an innate trait. By segmenting systematic curiosity into cognitive, emotional, and behavioral components, and relating these to interactions with the self, others, and the world, the framework aims to apply across the spectrum of human experience. Furthermore, the framework encourages an exploration of various evidence-based activities for flourishing so individuals can discover the most suitable strategies for their specific context. Implications for both theory and practice are examined, limitations are discussed, and avenues for future research are suggested.

The vast literature on personality psychology generally focuses on neutral or socially beneficial personality traits such as the Five-Factor model (e.g., agreeableness, conscientiousness) or "dark" traits such as Machiavellianism, narcissism, psychopathy, and everyday sadism. However, the current synthesis of the literature indicates that the distinction between benign, malign, and neutral personality traits and facets is partly misguided. In fact, there are many objective and subjective measures that indicate that high agreeableness is not beneficial, while moderate grandiose narcissism is. Many, if not all of the traits are rather gray and socially and personally desired outcomes indicate that people who aim for a well-rounded personality should typically be clustered in the middle of the various personality spectrums. In addition, many of the personality traits are characterized by parallel patterns of good/bad relations to social and personal outcomes.

The article is a response to Kaldybekov and his colleague's, 2024 paper about Foucault's theory on power. I argue that it is difficult to understand Foucault's theory of power without looking into his intellectual life and experiences, especially his war experiences. The objective of my study is to show that there is a connection between Foucault's ideas about power and his own lived life, and that he always has been critical of totalitarian theories although he seems influenced by Marxist theories, early in his career. In the paper I show how he deals with this dilemma by incorporating some of Nietzsche's ideas into his thinking. To illustrate the connection between Foucault's lived life and his theories about power, I take a particular point of departure in Foucault's lecture series on psychiatric power in the 1970s and an interview conducted by the Italian journalist Trombadori.

While the idea of a flat earth may seem absurd in the twenty-first century, there is today a large and growing number of people who believe it. Who are these people and what animates their belief? In answering these questions, this article aims to articulate a cultural psychological approach to conspiracy theories. This is advanced through an in-depth narrative analysis of three individuals' life stories concerning before, during, and after the transition to the new belief. Thus, rather than starting from the typical look at what socio-demographic factors predict conspiracy beliefs, we start from a nuanced look at flat earth believers' own life worlds. We show how different individual motives (epistemological, social and existential) and knowledge systems (scientific, religious, societal) come together in individuals' adoption and reconstruction of conspiracy theories so that they resonate with believers' personal lives. Most importantly, flat earth theory offers people a comprehensive vision that places human beings at the center of the universe and provides arguments for how life is meaningful. However, we show that this is reached through different pathways in accordance with people's unique life histories and challenges.