See Dainton (2009) for this interpretation; see Butterfield (1984) and Callender (2008) for further discussion of perceptual time-lags.
And yet there has been a long history arguing that Locke equates consciousness and reflection (for this history of this interpretation, see Kulstad 84 85).
For this interpretation see e.g. Alexander of Aphrodisias, 208.16 (quoted by Łukasiewicz 1957, §41), Bolzano (1837, §155) and Łukasiewicz (1957, §5).
The approximately 12-h shift in phase between the ±20° latitude band and middle latitudes supports this interpretation (see 'Additional file 2: Phases for Figure 7').
Posidonius, though he is wrongly reported by Galen to have returned to Plato's tri-partite soul and to have rejected Chrysippus' purely intellectualist theory of emotion (on this interpretation, see Sorabji 2000, 94ff), he did think it necessary to acknowledge non-rational movements in the human soul corresponding to Plato's appetite and spirit (see Cooper 1999, 449 84).
However, Heidegger sometimes seems to use the term 'god' or 'divinity' to refer to a heroic figure (a cultural template) who may initiate (or help to initiate) a transformational event in the history of Being by opening up an alternative clearing (for this interpretation, see e.g., Young 2002, 98).
However, significant outlier LGs belie this interpretation (see Table 2): LG So17 is a short acrocentric (42 cM), yet it has 15 double crossovers; So14 and So27 have two of the longest arms (≥70 cM), yet they have no double crossovers.
The pessimistic interpretation sees the motor theory as revealing a problem with our usual experimental paradigms.
The first interpretation sees nervous systems primarily as connecting devices that link sensors to effectors.
