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In this comment paper on von Fircks (2023a), I would like to focus on four issues and offer some reflections on them: first, what is happening in the process of a new I arising through mindfulness meditation practice? I would like to supplement the dialogue between Buber and Rogers in 1957 on the dynamism of I and Me, which is the basis of Mead's theory of self formation, in which I and Me separate, discover and meet a new self. The second, is that meditation, which at first glance appears to be an internal meditation practice and a personal activity, leads to a semiotic mediated social process. The Tao and early Buddhist ideas that form the background to the experiential process of mindfulness meditation will be reviewed, and the significance of people experiencing the interdependence of non-human nature and the environment through the practice will be discussed. Third, connecting this to the idea of Umwelt (Uexküll) and the semiosphere (Lotman), an attempt is made to extend the otherness as a collating body of self formation to Umwelt. Fourth, mindfulness meditation focuses attention on the breath. In relation to Mead's focus on the environment under the skin, i.e. corporeality, I will supplement the psychological meaning of cultivating the body's sense of interoception through the sensing of repetitive movements of tension and relaxation. Through the above, what kind of semiotic mediating function does mindfulness meditation have in relation to the construction of the new I, and how does it lead to the creation of social meaning? We would like to discuss these points. Clinical Trial Registration: The article does not contain any studies with clinical trial. This, clinical Trial registration is not applicable. [ABSTRACT FROM AUTHOR]

Sociologists tend to see G. H. Mead's conceptualization of self as fundamentally correct. In this paper, we develop a critique of Mead's notion of the self as constituted through social interactions. Our focus will be on Mead's categorial distinction between the socially constructed self and subjective experience, as well as on the tendency of post‐Meadian sociologists to push Mead's position in ever more radical directions. Drawing inspiration from a multifaceted understanding of selfhood that can be found in Husserlian phenomenology, we then propose that the most basic level of selfhood is anchored in irreducible subjective experience. [ABSTRACT FROM AUTHOR]

Honey is a product of high nutritional value, used as a raw material for obtaining mead. However, adding fruit juices, including chokeberry juice, can improve mead quality. This paper aims to assess the effects that adding different quantities of chokeberry juice, with the variation of 3 amounts of inoculated yeast, has on the fermentation and physicochemical, antioxidant, and antimicrobial properties of mead. The parameters analyzed are the dry matter content, pH value, and content of volatile acids, ethanol and methanol, total phenols and flavonoids, FRAP, DPPH, and ABTS tests, and antimicrobial properties. The results obtained in this paper show that adding chokeberry juice improves the antioxidant properties of the final product and positively affects the course of mead fermentation, i.e., it has led to an increase in the maximum concentration of ethanol. Regarding the chemical composition of mead, there is no significant difference, except in the obtained ethanol content, which is the highest in samples with 10% of added chokeberry juice. Furthermore, the control sample showed the best antimicrobial activity, while the sample with 5% added chokeberry juice showed the weakest effect. Finally, the strongest effect was seen in the sample with 20% of added chokeberry juice. [ABSTRACT FROM AUTHOR]

The founding of the Society for the Anthropology of Consciousness (SAC) can only be understood within the cultural context of its heritage. This paper is an historical narrative tracing the intellectual lineage of the SAC. The immediate causes were a series of symposia in 1974, including several on the challenge to anthropology represented by Carlos Castaneda, who attacked the way a critical part of anthropology was conducted. The argument in his own narrative was that one could not understand the shamanic world view without becoming a shaman. No informant could ever convey this, because so much of it was experiential. It could not be properly known unless one entered with sincerity into the experience, as a participant not just an observer. Two insights central to this thesis are particularly relevant to SAC: an aspect of human consciousness exists independent of time and space susceptible to volitional control; and, there is an interconnection between all life forms, which must be understood if the universal impulse humans feel toward the spiritual component of their lives is to properly mature. The SAC can be seen in pure Kuhnian terms as one response to the reassessment that Castaneda forced on anthropology. [ABSTRACT FROM AUTHOR]

Mead is a traditional alcoholic drink containing 8-18% vol. ethanol obtained fermentation from diluted honey. Honey is mainly composed of carbohydrates, water, and minor components such as minerals, proteins, vitamins, lipids, organic acids, amino acids, phenolic compounds, enzymes and other phytochemicals The honey is an excellent source of carbohydrates for the fermentation process, but it lacks of other nutrients (for example nitrogen) that can slow down the fermentation process. Therefore, there is a need for adding nitrogen sources. Also other nutrients (fruits, spices, etc.) can be add but their addition should not hide the smell and taste of honey. To enhance its character and complexity, a variety of fruits, vegetables, herbs, or spices (ginger, cardamom, cloves, thyme, rosemary, bay leaves, sage, parsley, fennel, cinnamon, nutmeg, lemon or orange peels, among others) may be added too, during, or after fermentation. In this paper, the influence of correction of some parameters on the fermentation and on the mead quality, as well as the possibility of using the Gompretz model for representing the production of ethanol is examined. A numerous of authors has shown that the modified Gompertz equation can be applied to the mathematical modeling of the fermentation kinetics of different substrates. In this paper, for the first time, the applicability of the modified Gompertz equation for the description of the ethanol production kinetics during the process of fermentation of honey in laboratory conditions is analyzed. Optimal kinetic parameters were obtained by fitting experimental data into a modified Gompertz model, using nonlinear regression analysis and evaluating regression coefficients by the least square method. Numerical optimization of parameters and their statistical analysis was done using mathematical tools Solver and Regression from the Microsoft Excel software package. The resulting mathematical model describes the formation of ethanol during fermentation of the medium, envisages the maximum concentration of ethanol, the maximum fermentation speed, and the lag time of ethanol production. The degree of matching of the model curves with the experimental data is quite high, according to the corresponding regression parameters. The obtained mathematical model, with the appropriate kinetic parameters, can be used during the scaling of the honey fermentation process, switching from the laboratory conditions to the semi-industrial and industrial scale. [ABSTRACT FROM AUTHOR]

This paper examines the continuity between the research programs of Norbert Elias and George Herbert Mead. It shows that the two authors left us with the outlines of a sociological theory that is dialectical, process oriented, alert to the interplay of affect, reason, and society, and dedicated to an empirical inquiry into the embodied nature of socio-psychological realty. After reviewing the areas where the two researchers converge and follow separate routs, I discuss recent developments in social neuroscience and behavioral epigenetics that support the program of embodied sociology articulated by Norbert Elias and George Herbert Mead. [ABSTRACT FROM AUTHOR]

Inspired by G.H. Mead's philosophy of time and his focus on the present as the site of interpretation of past experiences and thoughts about the future, this paper makes cross-national comparisons between four cases of young Norwegian and British men. The method is case-based biographical analysis. Levels of biographical time, family time and historical time intersect in young men's orientation to the future in a present set in the current contexts of Norway and Britain. The overarching question addresses if and how timing at the biographical level, related to family time and resources, harmonise with features of opportunity structures in the national contexts. Two typologies are identified: those whose future orientations correspond with standards for 'successful' trajectories are named confident continuity while cautious contingency characterises the orientation of those whose biographical timing of transitions is not in synchrony with family time nor with standards in the current opportunity structure. [ABSTRACT FROM AUTHOR]

The paper does not claim to be a novel contribution to any field. It simply opposes claims by philosophers of consciousness-I take Daniel Dennett as an example (though no more than that) that non-conscious robot-like neurons (Dennett's phrase) can, taken together, add up to an explanation of (even the illusion of) consciousness. To this I oppose G. H. Mead's so-called social behaviorism. My argument, such as it is, proceeds in well-defined stages: 1. I first introduce the history of anti-reductionism among philosophers, including those of the analytical persuasion, especially among North American philosophers; 2. the 'new archaeology' of hominid prehistory is then introduced to show how some eminent archeologists oppose the reductionist view that large brains-deduced from finds of larger and larger skulls-constitute the best explanation we have for the advent of Homo sapiens; 3. the heart of my paper is then a reference to-not a proper summary of-Terence Deacon's masterful book, The Symbolic Species: The Co- Evolution of Language and the Brain-where the idea of co-evolution of human communication and brain development (along with other physiological traits such as a proper voice box) is put forward as a better-as co-evolutionary-explanation of human symbolic behavior than the standard ones (including Dennett's); 4. I then make equally brief summaries of confirming evidence of such co-evolution; 5. this is followed by similar summaries of the alleged science of historical linguistics-none of it explaining the beginning, but only the development of human languages in non-reductionist terms; 6. I then introduce Berger and Luckmann's Social Construction of Reality to make a central claim: that even reductionist science-whether genetic reductionism or brain-studies-based reductionism-is and must be socially constructed; and 7. I conclude with a preference for a Meadian (similar to a Deweyan) social responsibility activism. One note relative to item number 1: I make no claim here to discuss Merleau-Ponty or any other well-known anti-reductionist; this is in answer to one referee of the paper. [ABSTRACT FROM AUTHOR]

George Herbert Mead has started to appear systematically in recent discussions on cognitive sciences. This paper reviews and explores the main approaches of the author on embodied cognition, mirror neuron, and language. My goal is to update different lines of research in the Meadian theory of cognition. Additionally, I propose that his most important contributions to the field are the transdisciplinary character of his thought and his constant interest in linking the most theoretical aspects of cognitive sciences with practical social issues. [ABSTRACT FROM AUTHOR]

George Herbert Mead's social psychology went off in two different directions; one explained the social world in terms of language, the other in terms of (individual) biology. This paper addresses the latter approach, in Mead's early social psychology in terms of instincts and in his later social psychology in terms of fundamental impulses. The approach derives from William McDougall's An Introduction to Social Psychology in 1908 and changed in response to criticism of instincts following World War I by John Dewey, Ellsworth Faris, Floyd Allport, and Luther Bernard, among others. The paper argues that such an approach was a dead end and had to be rejected to allow for a scientific social psychology. [ABSTRACT FROM AUTHOR]

This study traces the evolution of a research program that frames the human mind as an embodied social phenomenon. The essay is divided into two parts, the first one focused on historical issues, the second on contemporary developments. The discussion begins with the mind-body problem central to the scholarship in this area and then focuses the changing perspective on consciousness as a symbolically mediated process. Next, the paper surveys the relevant writings of Mead and Vygotsky, tracks the debate about the place of body in interactionist sociology, and connects this debate to current research in neuroscience. The report concludes with reflections on the prospects for embodied sociology and the contribution it can make to the debate about extended mind. [ABSTRACT FROM AUTHOR]

This study traces the evolution of a research program that frames the human mind as an embodied social phenomenon. The essay is divided into two parts, the first one focused on historical issues, the second on contemporary developments. The discussion begins with the mind-body problem central to the scholarship in this area and then focuses the changing perspective on consciousness as a symbolically mediated process. Next, the paper surveys the relevant writings of Mead and Vygotsky, tracks the debate about the place of body in interactionist sociology, and connects this debate to current research in neuroscience. The report concludes with reflections on the prospects for embodied sociology and the contribution it can make to the debate about extended mind. [ABSTRACT FROM AUTHOR]

Abstract: Human agency can be defined in terms of acting independently of the immediate situation. Humans have a considerable independence from immediate situational demands because, on the one hand, they are able to distanciate from ongoing activity and reflect upon it, while on the other hand, they are able to identify with other people in different situations. It is argued that this form of agency arises through intersubjectivity because intersubjectivity enables the actor to take a perspective outside of the immediate situation and thus extricating the actor from the immediate situation. The paper contributes to the question of how intersubjectivity, as the basis of agency, develops. Explanations from phenomenology, child development and mirror neuron research are critically reviewed and the novel idea of position exchange is advanced. The paper concludes by examining some of the implications of position exchange for our understanding of the development of agency focusing upon mirror neurons, role play and autism. [Copyright &y& Elsevier]

ABSTRACT:There have been many readings of Mead's work, and this paper proposes yet another: Mead, theorist of the social act. It is argued that Mead's core theory of the social act has been neglected, and that without this theory, the concept of taking the attitude of the other is inexplicable and the contemporary relevance of the concept of the significant symbol is obfuscated. The paper traces the development of the social act out of Dewey's theory of the act. According to Mead, Dewey's theory does not sufficiently account for consciousness. Grappling with this problematic leads Mead to several key ideas, which culminate in his theory of the social act. The social act and taking the attitude of the other are then illustrated by the analysis of a game of football. The interpretation presented has two novel aspects: first, symbolisation arises not simply through self taking the attitude of the other, but through the pairing of this attitude with the complementary attitude in self; second, self is able to take the attitude of the other to the extent that self has in actuality or in imagination previously been in the social position of the other. From this standpoint the key issue is how the attitude of self and other become integrated. New directions for empirical research, aimed at advancing this question are outlined. Finally, the paper shows how the social act can contribute to our contemporary concerns about the nature of the symbolic. [ABSTRACT FROM AUTHOR]

Pollen is the reproductive agent of flowering plants; balneology is utilized by archaeologists because perplexing, a major component in the exine of pollen grains, is resistant to decay and morphologically distinctive. Wine, beer, and mead have been identified in the archaeological record by palynological assessment due to indicator species or due to a pollen profile similar to that recovered from honey, a common source of sugar in a variety of fermented beverages. While most pathologists have assumed that pollen grains are resistant to alcoholic fermentation, a recent study in food science implies that pollen is a yeast nutrient because pollen-enriched meads produce more alcohol. The experiment presented here explores the potential distortion of the pollen record through fermentation by brewing a traditional, pollen - rich mead with Saccharin chervils. In this experiment, the pollen grains did not undergo any discernible morphological changes nor were distorted in the pollen profile. Any nutrition that the yeast garners from the pollen therefore leaves perplexing intact. These results support palynological al research on residues of alcoholic beverages and confirms that the fermentation process does not distort the pollen profile of the original sub stance. The paper concludes with the potential and limits of palynological study to assess fermentation within the archaeological record. [ABSTRACT FROM AUTHOR]

This paper addresses George Herbert Mead's behaviorism on the basis of Gary A. Cook's George Herbert Mead: The Making of a Social Pragmatist. It links the functionalism of his early social social psychology to the behaviorism of his later social psychology, differentiates his behaviorism from that of John Watson, and points out the influence of John Dewey on both his functionalism and his behaviorism. [ABSTRACT FROM AUTHOR]

The social psychologist George Herbert Mead and the cognitive linguist Noam Chomsky both investigated the nature of language and mind during the 20th century. They approached the issues broadly, pursuing both philosophical and scientific lines of reasoning and evidence. This comparative analysis of Mead and Chomsky identifies fourteen questions that summarize their collective effort, and which animated much of the debate concerning language and mind in the 20th century. These questions continue to be relevant to 21st century inquiries. This paper identifies which questions have been resolved and which have not, and discusses each in the context of relevant literature. The net result is a set of questions that inform interdisciplinary-minded inquiries today into the nature of language and mind. [ABSTRACT FROM AUTHOR]

Over the years arguments focusing on process have gained ascendancy over traditional dualist arguments in various areas of sociological inquiry, including that of the moral self. This paper challenges current convention by offering a defence of Émile Durkheim’s now largely discredited dualism-based homo duplex theory of the moral self by engaging it in a dialogue with one key exponent of the rival process view on this theme, namely the American pragmatist thinker George Herbert Mead. A seminal essay published in 1909 by one of Durkheim’s former students, the anthropologist Robert Hertz, will be drawn upon when arguing for the continued relevance of binary or dualistic thought, contra Mead, and, by extension, Durkheim’s classical homo duplex theory. The idea of a ‘dynamic dualism’ will be introduced in the face of Mead’s critical claims as a way forward for binary thought in future sociological debate. [ABSTRACT FROM AUTHOR]

Purpose · The paper tries to explore the possibility of developing a theory of science that is compatible with the non-dualizing way of speaking. Problem · The difficulty of developing a non-dualism-compatible theory of science consists in the difference of the perspectives of the theory of science and the non-dualizing way of speaking. The nondualizing way of speaking deals with descriptions as results of inquiries, whereas science theory thematizes the process of gaining descriptions in empirical research. If we want to reach compatibility between these different perspectives, we are led to the question of what kind of relationship exists between inquiry and description and what is the source of attaining knowledge. In respect of social sciences, there is the additional problem that a great deal of their objects are text; therefore the relationship between text and interpretation is relevant for the empirical research process of social sciences. Findings · George Herbert Mead's theory of action and communication allows a productive approach to the above-mentioned problem to be found. Mead conceives of speaking as potential acting, as action that is initiated but not carried out. In this way, describing and inquiring can be connected non-dualistically. The source of gaining knowledge and descriptions is, however, according to Mead's action theory, practical activities. Objects are not presupposed, but are results from action. New experiences and descriptions come from inquiries that are stimulated by action problems and action inhibition and the endeavor to overcome the inhibition. Implications · The result of the argumentation is that Mead's conception of action and language can serve to develop a theory of science that is compatible with non-dualizing thinking. The reason for this is that in Mead's conception, acting and speaking, experiencing and describing are not conceived of as categorical differences but are related to each other as executed and initiated. [ABSTRACT FROM AUTHOR]

The general aim of this paper is twofold. First, we evaluate Mead’s later efforts at developing a non-conscious theory of meaning that refutes the primacy of Descartes’s cogito as a foundational explanation of adult human understanding and social interaction. However, paired with this first goal, we also intend to use Mead’s theoretical framework as a paradigmatic example of a theory of intersubjectivity. We will show how Mead problematically reintroduces the presence of conscious awareness in order to provide an intersubjective account of mutual human understanding and interaction. We argue that this position reveals a lacuna in both Mead’s theory of meaning specifically, as well as in theories of intersubjectivity more broadly. Such approaches require a foundational account of practical meaning and knowledge. We conclude by exploring the links between these arguments and the emerging theory of interobjectivity. [ABSTRACT FROM PUBLISHER]

The 2009 post-election violence on the streets of Tehran was brought to world attention by the image production and distribution activities of Iranian citizens. This paper considers the communicative potential of these images as they are encountered by distant observers. Beginning with George Herbert Mead's concept of a generalised other that establishes the ground for intersubjective person formation and the moral basis of self–other relations, I build a critical framework for considering the limits and potentiality of self–other encounters in mediated contexts. Arguing that communication presupposes a shared cultural attitude to images, I explore the distinctive cultural frame and image-encounters that the Internet establishes for its users, before turning attention to the activity occurring on the other side of the screen. Setrag Manoukian has observed that in the 2009 Iranian situation the once distinct categories of action and mediation collapsed together; "everyone was acting and reporting" simultaneously. I shall examine the claims for a new reflexivity associated with this situation. Turning again to the perspective of the distant observer, I explore some of the constraints on the functioning of the Iranian images as communicative acts. In conclusion I briefly consider what work is required on the part of the viewer to build a context for empathetic regard. [ABSTRACT FROM AUTHOR]

This paper discusses the canonization process of George Herbert Mead (1863–1931) in sociology through a recounting of the history of the book Mind, Self, and Society (1934). The relation between Mead and this particular work has no parallel in the history of sociological theory. Although the book was not written by Mead, or even organized under his direction, it has been through it that generations of academics and students have come in contact with Mead’s ideas. There are two main goals behind this exercise in historical reconstruction. First, the study of how Mind, Self, and Society came into existence and acquired classical standing offers an insightful view of the contingency and the complexity of canon formation. It is on this continuous process of reception, through which certain texts and authors acquire classical value, which the second part of the article focuses. It discusses the extent to which the history of the reception of Mead’s ideas would have been very different, and the impact of his ideas for theory building substantially larger, if it had been based, not on a posthumously published transcript, but on his own work. [ABSTRACT FROM PUBLISHER]

Abstract: In this paper, we propose a new approach to perform cell dielectric characterization from their electrorotation spectrum. At first, a variance analysis is carried out to quantify the dispersion in electrorotation spectra due to the different parameters involved. On this basis, the impact of each parameter is emphasized by weighing the spectrum with an appropriate frequency-dependent coefficient: this technique enables to minimize the coupling effects which deteriorate the accuracy of parameter extraction. In addition, the Nelder–Mead simplex algorithm used in the identification procedure is modified to account for bounded intervals in which the unknown parameters are expected to vary. Both these techniques have proven to give increased confidence levels compared to previous work reported in the literature. [Copyright &y& Elsevier]

In this paper, the author introduces a post-Meadian concept useful for contemporary ethnography. Emergent ideal types capture the imaginary (that which is not bound to space and time coordinates) in the doing ethnography and making empirical claims (the empirical is considered that which is limited to space and time coordinates). She uses a heuristic device, grounded narrative fictions, as one way of depicting the imaginary for ethnographic audiences. The exploration draws on the ethnography of a kindergarten/Grade 1 class. The author does not use many scholarly references. Instead, she tries to develop two innovations to ethnographic analysis (emergent ideal types and grounded narrative fictions) from within an ethnographic example. She tries in this thought piece to explicate the linguistic mechanisms through which ethnographers draw on the imaginary to link empirical patterns with interpretive analyses. [ABSTRACT FROM AUTHOR]

Descartes argued that the existence of reflective thought should be the first principle of philosophy because it is indubitable. The present paper draws on Bakhtinian and Meadian theories to analyse the three key paragraphs in the Meditations in which Descartes argues this point. The analysis demonstrates: (1) that Descartes' text contains the traces of significant others and the discourses of his time; (2) that the sequence of thoughts that leads Descartes to his first principle is fundamentally dialogical; (3) that Descartes' self-awareness, which he takes as primary, depends upon his reflecting upon himself from the perspective of a more or less generalized other; and finally (4) that Descartes takes the perspective of the other by reversing his own reactions towards others, such that he reacts to himself in the same way that he previously reacted to others. This re- analysis challenges Cartesian solipsism, arguing that the mind, or self-reflection, is fundamentally social. [ABSTRACT FROM AUTHOR]

This paper analyses the model of interaction at the heart of Axel Honneth's social philosophy. It argues that interaction in his mature ethics of recognition has been reduced to intercourse between human persons and that the role of nature is now missing from it. The ethics of recognition takes into account neither the material dimensions of individual and social action, nor the normative meaning of non-human persons and natural environments. The loss of nature in the mature ethics of recognition is made visible through a comparison with Honneth's initial formulation of his project. As an anthropology of intersubjectivity combining the teaching of the German philosophical anthropologists and G.H. Mead, his first model sought to ground social theory in the natural preconditions of human action. The last part of the article argues that a return to Mead's theory of practical intersubjectivity informed by Merleau-Ponty's germane theory of intercorporeity provides essential conceptual tools to enable the integration of the natural and the material within the theory of recognition. [ABSTRACT FROM AUTHOR]

ABSTRACT:In order to delimit the realm of social phenomena, sociologists refer implicitly or explicitly to a distinction between living human beings and other entities, that is, sociologists equate the social world with the world of living humans. This consensus has been questioned by only a few authors, such as Luckmann, and some scholars of science studies. According to these approaches, it would be ethnocentric to treat as self-evident the premise that only living human beings can be social actors. The methodological consequence of such critique is a radical deanthropologization of sociological research. It must be considered an open question whether or not only living human can be social actors. The paper starts with a discussion of the methodological problems posed by such an analysis of the borders of the social world, and presents the results of an empirical analysis of these borders in the fields of intensive care and neurological rehabilitation. Within these fields it must be determined whether a body is a living human body or a symbol using human body. The analysis of these elementary border phenomena challenges basic sociological concepts. The relevant contemporary sociological theories refer to a dyadic constellation as the systematic starting point of their concept of sociality. The complex relationship between at least two entities is understood as the basis of the development of a novel order that functions as a mediating structure between the involved parties. Based upon empirical data, I argue that it is necessary to change this foundational assumption. Not the dyad but the triad must be understood as the foundational constellation. This implies a new understanding of the third actor, which is distinct from the concepts developed by Simmel and Berger and Luckmann. [ABSTRACT FROM AUTHOR]