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Essays on colour psychology
Essays on colour psychology
Progression of color perception essay
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Color seems like a unique topic that researchers have been examining for quite some time. Various people have claimed that how we perceive color is the same universally and cross-culturally. We essentially see what is visible to our human eyes through a very small chunk of what is known as the electromagnetic spectrum. Although people with normal sight perceive this visible section of colors the same way, there is more contemporary research which points out that the way we categorize and think about color is more complex then it is made out to be. In this paper, I aim to discuss how there is support regarding how different cultures and languages do affect the way we understand and think about color. However, I believe there is much more close studying and research needed in the future to make more exceptional claims involving color perception to conclude that it is either solely universal or reliably dependent on one’s culture and language.
Jules Davidoff, Ian Davies, and Debi Roberson conducted a study in 2000 that replicated older research studies. Through replication of these studies, they discovered support of how language affects color categorization, perception, and recognition. Davidoff, Davies, and Roberson (2000) point out that the data they collected from their experiments support the idea of a relationship between using color terminology and categorization. Moreover, their research has backed up the conception of everyone sharing the method of using different color categories to understand the concept of color. We do not only divide color in similar ways since birth, and there are some aspects of nurture involved through the particular language (or in some case, languages) we end up learning that influence where we dr...
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...and Roberson (2008) emphasized how their experiment continued to support the Brown and Lenneberg question of their 1954 article regarding the relationship between color labeling and cognition.
Based on the review of both contemporary and older literature, I do believe that there is a decent amount of evidence that supports the concept of both culture and language having an impact on color cognition. This is shown through the various studies, remarks, and replications of experiments I discussed in this paper. However, the concept of color is still a very convoluted one that needs more specific and various research. One cannot conclude that there is absolutely no relevance to the nature aspect of how we perceive color. Furthermore, I argue that one cannot also argue that there is only relevance to this innateness and universality we all have in our color cognition.
E. D. Hirsch and Lisa Delpit are both theorist on teaching diverse students. Both of these theorist believe that when teaching diverse students, teachers need to see their students for who they are. Seeing your students for who they are, means you look past the color of your students’ skin and recognize their culture. According to Stubbs, when teachers look at their students equally, no matter the color of their skin, then the teacher is considered colorblind (2002). Being colorblind is not a great thing because we should not treat all of our students the same, since each student is different. It is important to see our students for who they are because our classes are unique. Instead, our classes represent a rainbow underclass. According to Li, the rainbow underclass is the representation of families who are culturally diverse and economically disadvantaged (2008). In order to meet these student’s needs, teachers need to think about the struggles that each student face.
The Color-Blind Principle is written by Bernard Boxill discusses how color-blind and color-conscious are two very different things. This work also discusses the problems of discrimination based on something you are not responsible for such as being born black or white. Boxill uses the example of a university denying the rights of students’ admissions because their hair is parted to the right, then later states, “Suppose again for example, that a person is denied admission to law school because he parts his hair on the right side. Though he, far more easily than the black person can avoid being unfairly discriminated against, he does not thereby more easily avoid being the object, indeed, in a deeper sense, the victim, of unfair discrimination.” (463) I disagree with Boxill’s affirmative action idea because the idea of affirmative action is passing the discrimination from one race to the other.
In this paper, I will argue that it is more likely that the qualia of colour could be explained by physicalism rather than by property dualism. Qualia are subjective experiences, such as our senses (pg. 3). Physicalism views every property as physical, and can be explained by science (pg. 29). Property dualism refers to the philosophical view that minds are made out of one substance, but contain physical properties, and a non-physical mind (qualia) that are not related to each other (pg. 29).
The LWC Color Guard depends on the capability of its captains and how well they can do their job as a section leader. A leader, in general, is someone who many people look to for advice, instruction, motivation, and most importantly, encouragement. This means that it is important for a leader to have the ability to make difficult decisions and do what is best for the color guard. An essential job of a leader is to guide others as well as being an example of a hard, passionate, and dedicated worker. Some qualities that are necessary for a color guard captain are compassion, character, and courage.
Humans in general, take many things for granted: life, money, security, but what about color? Usually nobody ever stops to think, “what if there was no color?” Color is seen by almost everyone so no one necessarily has to wonder what it would be like if color wasn’t there. However, philosophy professor James Landesman has provided a theory in which people learn color may really not exist. Although this seems like a shocking and even ludicrous proposal, his essay Why Nothing Has Color: Color Skepticism brings up many points that can lead anyone to doubt the existence of something so trivial.
The meaning, significance, and definition of race have been debated for centuries. Historical race concepts have varied across time and cultures, creating scientific, social, and political controversy. Of course, today’s definition varies from the scientific racism of the eighteenth and nineteenth centuries that justified slavery and later, Jim Crow laws in the early twentieth. It is also different from the genetic inferiority argument that was present at the wake of the civil rights movement. However, despite the constantly shifting concepts, there seems to be one constant that has provided a foundation for ideas towards race: race is a matter of visually observable attributes such as skin color, facial features, and other self-evident visual cues.
The authors’ interest in the application of priming to visual perception stems from a lack of empirical research done in this particular field. Priming a certain social identity (race, gender, age, or occupation) and its impact on cognition (in the form of performance on verbal and math tests) has received sufficient theoretical and empirical attention (Shih, Ambady, Richeson, Fujita, and Gray). The authors want to explore the unique situation of mixed race priming. The premise they base their research on is that visual search is important to everyday functioning (Wolfe, 1998), since social recognition, a necessary tool for social communication and survival. Another finding they base their hypothesis on is that Whites detect a Black face among a set of White faces faster than a White face among Black faces (Levin 1996,2000). Levin proposed the race-feature theory off his findings: “Whites code Black faces according to race-specifying features”.
Rodriguez, R. (2000). Complexion. In Brunk, T., Diamond, S., Perkins, P., & Smith, K. (Eds.), Literacies (pp. 447-64). New York, N.Y.
I tried out for color guard in March of 2016. My experience with joining color guard has been one of the best decisions that I have made so far in my life. Not only has it changed me as a person, it has changed the way I look at situations. It sounds weird that an activity could change so much in my life, but it truly has. And it has made me a better person because of it.
In 1758 a Swedish botanist named Carolus Linnaeus established the classification system still in use for various forms of life. He listed four categories that he labeled as "varieties" of the human species. To each he attributed inherited biological as well as learned cultural characteristics. He described Homo European as light-skinned, blond, and governed by laws; Homo American was copper-colored and was regulated by customs; Homo Asiatic was sooty and dark-eyed and governed by opinions; Homo African was black and indolent and governed by impulse. We can in retrospect recognize the ethnocentric assumptions involved in these descriptions, which imply a descending order of prestige. Most striking is the labeling of the four varieties as governed by laws, customs, opinions, and impulse, with Europeans on the top and Africans at the bottom. In fact, different populations within all four varieties would have had all four forms of behavior. (8).
The idea of ‘race’ is a problematic concept in various academic fields. In the discipline of Anthropology, the definition of this term carries much controversy. The concept of race that many people hold is in a sense, a social construct that changes amongst different cultures, one could look at different cultures to see racial definition as a cultural phenomenon in action (Kottak, 2000:139). King supports this idea that races are not established by a set of natural forces, rather they are products of human perception, “Both what constitutes a race and how one recognises a racial difference are culturally determined” (1981:156). Cashmore provides a brief definition of race as “a group of persons connected by common origin” (1988:235). However, Cashmore goes on to argue that the terminology of race has been used to reflect changes in the understanding of physical and cultural differences (1988:235). Cornell and Hartman argue the characteristics that constitute a definition for the concept of race are complex. The authors claim that race can be categorised in social and physical terms. Race is a “human group defined by itself or others as distinct by virtue of perceived common physical...
In the video named Cress Theory of Color Confrontation, the class is introduced to a professor named Dr. Frances Cress Welsing. She tells everyone during her presentation, that white supremacy exists and explains there are nine areas of people activity. There are areas that have white supremacy. But, some of those areas lack proof and evidence and they need to have it to back their claims. Those types of claims need have concrete evidence that white supremacy exists in this world, and Dr. Welsing has succeeded and failed to give it. The areas of people activity that have or lack evidence of racism are labor, law, and politics.
Several psychological studies conclude that the mind has adapted universal reactions to colors. While these responses are subjective depending on the region, there are general responses that exist in relation to the human population as a whole. According to journalist Sarah Marinos, color psychology professor Jill Morton’s global studies have reported that when surveyed on the significance of specific colors “black was linked to bad luck and mourning” (70). Black now encompasses strong “association(s) with impurity” (Sherman and Clore 1020). Many have come to see black as a sign of moral pollution, “not because immoral things tend to be black, but because immorality” (Sherman & Clore 1020) contaminates much like dirtiness might taint a clean mind. Prejudice against the color black has established not only its negative connotation in language, but a deep resentment within America’s roots linked to its progression into a cultural identity. Though there appear to be no longer a “scientific justification for racial classification” (Banton 1111), there is an obvious “dualism in language” (Wilson 112) which links the color with its “cultural representations” (Wilson 112), i.e. Blacks, or African Americans. It has arrived to the point that the “achromatic hue[s]” (Wilson 113) has become defined “solely from the viewpoint of heritage” (Wilson 113). As
In her article, How Does Our Language Shape the Way We Think, Lera Boroditsky (2009) explains how the results of her experiments support the idea that the structure of language shapes the way we think. In one of her experiments, she found that English speakers would place cards showing temporal progression in temporal order from left to right, Hebrew speakers would place them right to left, and that the Kuuk Thaayorre would place them from east to west. This shows that the written language affects how time is represented to them. In another one of her experiments, she asked German and Spanish speakers to describe some items and found that the masculinity or femininity of the noun in their respective languages affects how it is ultimately described. This can also be seen in how artists represent the human form of abstract entities like death. Boroditsky concludes that “Language is central to our experience of being human, and the languages we speak profoundly shape the way we think, the way we see the world, the way we live our lives.” (Core reader p. 49) I would like to add that language is also the foundation of a person’s culture, pride, and self by exploring articles written by Eric Liu, Amy Tan, and Gloria Anzaldua.
Colorism has became a huge issue in today’s society. Colorism is an issue because, it is a form of racism, it reflects back on the days of slavery, it is overall rude, and jail terms are affected.