By Leon Festinger
The writer contends country of deadlock exists inside of studying idea mostly simply because a few of its significant assumptions stand in obvious competition to cetain well-established experimental effects. The booklet places ahead a brand new conception that turns out to reconcile those facts and assumptions. This new thought can account for facts with which different theories have hassle: it integrates empirical phenomena which were considered as unrelated, and it's supported via the result of experiments designed in particular to check its implications. those experiments are totally defined within the text.
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Additional info for A Theory of Cognitive Dissonance
7. 15. This metaphor is Ssu-ma Ch'ien's characterization of Confucius' sense of vocation for the Way, quoting a verse from She King (The Book of Poems). Ssu-ma Ch'ien, Shih Chi (Records of the Historian) (c. ), Section on Confucius. 16. The world, as the logical limit to the expression of the human will, is a kind of Mount Everest for Wittgenstein. Wittgenstein, Page 17 Tractatus Logico-Philosophicus (1922). g. Wittgenstein, Notebooks 19141916, p. " See Appendix on Wittgenstein. 17. See Ralph Hetherington, The Sense of Glory (1975), pp.
Introduction, p. xv. 5. It has been suggested that this is due in part to the unfocusing effect on our eyes. . . it's the same with clouds and seascapes and the interiors of great churches. Part of the reason for this sense of relaxation is that we don't focus on such vast scenes. Focusing the eyes on limited objects blocks the alpha and theta waves of the brain, and these brain rhythms relate closely to relaxation and drowsiness. " Gary E. Schwartz, "Positive and Negative Aspects of Meditation," in Stanley R.
So, if the Crucifixion in sublime at all, as it is to many, including Kant, whose theory of the sublime is the most important in the history of the concept, it can be shown to manifest the condition essential to the experience of the sublime. As a consequence of this conviction, I have worked out a theory explanatory of the essential condition of this experience, using the event of the Crucifixion as an exemplary instantiation of the sublime. I am inclined to think that the theory presented in this book is explanatory of most if not all objects experienced as sublime, a theory that enables us to identify objects which are encountered as sublime without being recognized as such.