The Interprocessual-Self Theory in Support of Human Neuroscience Studies

Abstract

Rather than occurring abstractly (autonomously), ethical growth occurs in interpersonal relationships (IRs). It requires optimally functioning cognitive processes [attention, working memory (WM), episodic/autobiographical memory (AM), inhibition, flexibility, among others], emotional processes (physical contact, motivation, and empathy), processes surrounding ethical, intimacy, and identity issues, and other psychological processes (self-knowledge, integration, and the capacity for agency). Without intending to be reductionist, we believe that these aspects are essential for optimally engaging in IRs and for the personal constitution. While they are all integrated into our daily life, in research and academic work, it is hard to see how they are integrated. Thus, we need better theoretical frameworks for studying them. That study and integration thereof are undertaken differently depending on different views of what it means to live as a human being. We rely on neuroscientific data to support the chosen theory to offer knowledge to understand human beings and interpersonal relational growth. We should of course note that to describe what makes up the uniqueness of being, acting, and growing as a human person involves something much more profound which requires too, a methodology that opens the way for a theory of the person that responds to the concerns of philosophy and philosophical anthropology from many disciplines and methods (Orón Semper, 2015; Polo, 2015), but this is outside the scope of this study. With these in mind, this article aims to introduce a new explanatory framework, called the Interprocessual-self (IPS), for the neuroscientific findings that allow for a holistic consideration of the previously mentioned processes. Contributing to the knowledge of personal growth and avoiding a reductionist view, we first offer a general description of the research that supports the interrelation between personal virtue in IRs and relevant cognitive, emotional, and ethic-moral processes. This reveals how relationships allow people to relate ethically and grow as persons. We include conceptualizations and descriptions of their neural bases. Secondly, with the IPS model, we explore neuroscientific findings regarding self-knowledge, integration, and agency, all psychological processes that stimulate inner exploration of the self concerning the other. We find that these fundamental conditions can be understood from IPS theory. Finally, we explore situations that involve the integration of two levels, namely the interpersonal one and the social contexts of relationships.

Supervisory Performance of Cooperative Teachers in Improving the Professional Preparation of Student Teachers

“…Thus, such practices are considered among the most important obstacles which affect the student teachers' preparation process. Educational studies, such as those conducted by Al-Bandari and Al-Atoum (2002), Cascio et al (2019) and Luis et al (2022) pointed out the importance of human and personal relations among the teaching staff, being the most influential factor in the educational process, as well as their impact on achieving adaptation among school staff. This result contradicts with psychological and social theories that emphasize the importance of integrating the student teacher into social and human interactions, as this effectively contributes to the development of personality and the development in the field of professional growth (Han & Huang, 2022;Hoppler et al, 2022;Stafford et al, 2011;Tamir & Hughes, 2018).…”

The role of empathy in shared intentionality: Contributions from Inter-Processual Self theory

“…IPS is based on human development theory and the unity between knowledge and action (Frisina, 2002). According to IPS, each human being can be understood in an in-depth way only as a transcendental being characterized by a profoundly complicated singularity: one is more than the addition of their parts and more than their biological nature and their selfhood and identity (Akrivou et al, 2018;Luis et al, 2021). Indeed, looking at its philosophical roots (Polo, 2016), a person is a transcendental, coexistent being (Polo, 2015); a complicated singularity who it is more than (i.e., "besides") her actions.…”