Journal articles on the topic 'Hearts and mind'
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Tyagananda, Swami. "The Heart beyond Hearts." Religion and the Arts 12, no. 1 (2008): 186–89. http://dx.doi.org/10.1163/156852908x271006.
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AbstractMany religious traditions ascribe to the term "heart" a meaning that goes beyond the physical and the emotional levels. In Hinduism, the discovery of the spiritual heart is generally seen as a precursor to higher experiences that transcend the mind and the senses, and culminate in the vision of God. This essay briefly describes the Hindu view of the spiritual heart, where the heart is located, and how it is experienced.
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Shropshire, Jessica L., and Kerri L. Johnson. "Harnessing Visible Representation to Mitigate Bias." Policy Insights from the Behavioral and Brain Sciences 8, no. 1 (February 11, 2021): 27–33. http://dx.doi.org/10.1177/2372732220984800.
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Numerous attempts to improve diversity by way of changing the hearts of decision makers have fallen short of the desired outcome. One underappreciated factor that contributes to bias resides not in decision makers’ hearts, but instead in their minds. People possess images, or mental representations, for specific roles and professions. Which mental image or representation springs spontaneously to mind depends on the current status quo within a field. Whether or not an individual or groups’ appearance matches visual stereotypes results in perceptually mediated preferences and prejudices, both of which harbor pernicious assumptions about who belongs in a professional setting and why. Leveraging these scientific insights can enact change. Shifting visible exemplars can change people’s mental representations and their heart’s evaluative reactions to others.
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Mohammadi, Dara. "Dinesh Bhugra: sunken hearts and attics of mind." Lancet Psychiatry 4, no. 10 (October 2017): 746. http://dx.doi.org/10.1016/s2215-0366(17)30357-7.
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Ježek, Václav. "The “Heartless Heart” – The Conflict of the Mind and the Heart." Philotheos 21, no. 2 (2021): 179–200. http://dx.doi.org/10.5840/philotheos202121210.
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The following account explores, the issues of the spirituality of the heart, understood as the central spiritual organ of the human being. We analyse the patristic tradition regarding the necessity of protecting the spiritual heart, against all possible attacks. Our main concern is to analyse the tension between the heart and the mind. To understand the dynamics of the relationship between the heart and the mind and to understand the relationship of the heart with love and other related concepts. We discern two forms of spiritualities of the heart, which basically either give preference to the predominance of the heart over the mind or vice versa. If we understand love as being unpredictable and free, what is the consequence of this for the mind and its functions? If we understand the mind and reason to be operating on certain unchangeable principles and conditions how then can we understand the issue of the mind controlling the heart or the hearts relationship with the mind. The theme is important in our contemporary period where there is a clear separation between the mind and the heart, between freedom and love and data and information. The theme is highly relevant today not least because emotionality and love are being relativised or limited by the onset of mechanical processes related to information technology and the mind of the human being itself. In our humble contribution within the limits we have we refer to the thought of Basil the Great and Gregory Palamas.
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Cerić, Mustafa. "Harmonization of the Human Heart, Mind and Hand." Illuminatio 1, no. 2 (March 26, 2021): 112–61. http://dx.doi.org/10.52510/sia.v1i2.13.
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The focus of this article is a reflection on the nature of the human heart (al-qalb), human mind (al-‘aql) and human hand (al-yad). The heart is the place of emotion - love or hate; the mind is the place of thought - right or wrong; the hand is the tool of power – justice or injustice. So, the question may be asked, what is the tipping scale for the heart from love to hate; what makes the mind to think right or wrong; and what causes the hand to do justice or injustice?
Then, what is the role of faith/religion in harmonizing the human heart, mind and hand? How can the Sīrah, the way of the life of the messenger of God, teach the human heart to love, the human mind to thing right and the human hand to act justly? What can man learn from the parallel lives and trials of the early aṣḥāb, the Prophet’s companions, and their immediate tābi’ūn, the followers? Here, the article introduces the way of life of two aṣḥāb: ‘Abdullah ibn ‘Abbās and Mu‘ādh ibn Jabal and one tābi‘un: Al-Qāḍī Shuraikh ibn Al-Ḥārith Al-Kindī, to show that the heart is not a pump that drives the blood, but it is the blood of love that drives the heart to love; that the mind is not a vessel to be filled, but the light to be kindled; and that the hand is not a tool to be abused, but a means to be used for justice. The author aims to open the way for a critique of the pure faith of Muslims. Indeed, the Muslims need to examine their faith in a serious way to find out the right exit from the current crisis of the relationship between their heart, mind and hand. Where is the pure faith of Muslims? Is it in their heart only? Is it in their mind only? Is it in their hand only? How can the Muslims connect these three into a coherent whole for the good of humanity? The good examples from the Sīrah might provide us with the right answer to these questions provided that the Muslims open their hearts, employ their minds and educate their hands. This article is trying to guide them to that direction.
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Zachman, Randall C. "Expounding scripture and applying it to our use: Calvin's sermons on Ephesians." Scottish Journal of Theology 56, no. 4 (October 23, 2003): 481–507. http://dx.doi.org/10.1017/s0036930603211169.
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Recent scholarly attention to Calvin's commentaries on scripture still limits our attention to the works Calvin produced for future pastors, and neglects his efforts to teach and train ordinary Christians. The commentaries have as their audience future pastors, with the goal of revealing the mind of the author with lucid brevity. The sermons have as their audience ordinary Christians, with the goal of expounding the intention of the author, and of applying it to their use, so that they might retain it in their minds and hearts, and put it into practice in their lives. There are three steps Calvin consistently followed in each of his sermons on Ephesians. First, he sought to show the meaning and intention of Paul contained in the words of the epistle. Next, he pointed out that the meaning revealed in his exposition should be kept in mind, retained in memory, and imprinted on the hearts of the congregation. Third, Calvin sought to apply the doctrine of Paul to the use, edification, and instruction of the congregation, so that they might profit from the doctrine by putting it in practice in their lives.
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Greenberg, Jonathan, Tanya Datta, Benjamin G. Shapero, Gunes Sevinc, David Mischoulon, and Sara W. Lazar. "Compassionate hearts protect against wandering minds: Self-compassion moderates the effect of mind-wandering on depression." Spirituality in Clinical Practice 5, no. 3 (September 2018): 155–69. http://dx.doi.org/10.1037/scp0000168.
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Zghaib, Tarek, Gustavo Guandalini, and Robert D. Schaller. "Two Hearts, Believing in Just One Mind: What Is the Rhythm?" American Journal of Medicine 135, no. 4 (April 2022): 456–58. http://dx.doi.org/10.1016/j.amjmed.2021.10.014.
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Pasa, Rajan Binayek, and Manoj Basnet. "Spirituality - An Antidote to Corruption." Research Nepal Journal of Development Studies 5, no. 1 (June 20, 2022): 76–86. http://dx.doi.org/10.3126/rnjds.v5i1.45958.
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An antidote is a cure for sickness. Corruption is danger sickness of this 21st century and the antidote to the corruption sickness is no other than spirituality. This viewpoint paper engages with the spiritual insights against corruption at the individual level that might be a fundamental dimension for good governance. It explores Vedas and some of the mystic’s views on corruption. It urges that anti-corruption laws and offices alone will not be able to cope with corruption because power doesn’t corrupt, people are corrupt. Corruption is inside peoples’ hearts and minds. Hence, along with the various dimensions of good governance, academia needs to motivate the development of spiritual insight in people. It will develop a playful attitude in individual life with peace in mind and compassion in heart, instead of competition, hatred, and rat race behind success, money, position, status, and power.
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Sparrow, E. M. "Heat Transfer in Fluid Flows Which Do Not Follow the Contour of Bounding Walls." Journal of Heat Transfer 110, no. 4b (November 1, 1988): 1145–53. http://dx.doi.org/10.1115/1.3250616.
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This paper is dedicated to the generations of students who honored me by their willingness to join their hearts and minds with mine, and to my wife who taught all of us that it is heart, rather than mind, that makes the world go ’round. The paper showcases a highly personalized style of research characterized by intense human involvement and a minimum of material resources, and exemplifies the notion that “less is more.” The technical content of the paper is a collection of themewise-related pieces of research, all of which have to do with fluid flows which do not follow the contour of the bounding wall(s) and with the related heat transfer ramifications. Two classes of such flows are considered. In one, the fluid is acted on by forces directed normal to the wall, causing lift-off. The other non-wall-adhering class of flows to be considered is separated flows.
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FREDRICKSON, GEORGE M. "BLACK HEARTS AND MONSTERS OF THE MIND: RACE AND IDENTITY IN ANTEBELLUM AMERICA." Modern Intellectual History 1, no. 1 (April 2004): 123–33. http://dx.doi.org/10.1017/s1479244303000040.
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Bruce Dain, A Hideous Monster of the Mind: American Race Theory in the Early Republic (Cambridge, MA: Harvard University Press, 2002)Patrick Rael, Black Identity and Black Protest in the Antebellum North (Chapel Hill, NC: University of North Carolina Press, 2002)John Stauffer, The Black Hearts of Men: Radical Abolitionism and the Transformation of Race (Cambridge, MA: Harvard University Press, 2002)
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Bratt, Kenneth. "Hearts and Minds: Honors Programs in North American Christian Institutions." Journal of Education and Christian Belief 14, no. 2 (December 2010): 7–18. http://dx.doi.org/10.1177/205699711001400202.
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For readers of this journal outside North America, the very concept of “honors education” may be confusing (since the word honours features in British and Commonwealth degree titles) or obscure (bringing to mind associations with aristocratic privilege or elitist competition). But in the United States the development of honors programs in colleges, and later honors colleges within universities, has been an important and growing trend of the last fifty years. Intended to recruit students of high intellectual aptitude, to serve their special needs, and to raise the academic profile of the host institution, honors programs have proliferated from a handful in the 1940s to more than 600, as catalogued in the most recent edition of Peterson's Guide to Honors Programs and Colleges (Digby, 2005). Even though the phrase “honors education” may have a peculiarly North American ring, the issues raised for those who teach highly talented university students are the same for Christian educators around the world, and very little has been published on the topic. With these essays we aim to identify some of the issues that are particularly relevant to Christian higher education for “honors” students, to explore how different theological traditions offer different pedagogical resources for teaching the gifted, and to describe some successful paradigms for cultivating hearts and minds toward service in the kingdom of God.
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Jackson, Jillian. "Re-ordering Desires: A Trinitarian Lens on Eating Disorders." Anglican Theological Review 99, no. 2 (March 2017): 255–74. http://dx.doi.org/10.1177/000332861709900204.
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This paper uses the doctrine of the Trinity to demonstrate the unique role God as Father, Son, and Holy Spirit can play in the healing of eating disorders and explores how a trinitarian framework may be brought alongside healthcare services to aid in recovery. Drawing on the theological work of Sarah Coakley, the paper considers various trinitarian models and practices that can redirect our minds, hearts, and imaginations to a new participation in the trinitarian God. This essay seeks to show that it is also possible to challenge the idolatrous thought patterns of an eating disorder by redirecting the mind to participation in life through the lens of the life-giving Trinity.
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Aiello, Vera D., Flávia C. N. Ferreira, Mauricio I. Scanavacca, Robert H. Anderson, and André D’Avila. "The morphology of the coronary sinus in patients with congenitally corrected transposition: implications for cardiac catheterisation and re-synchronisation therapy." Cardiology in the Young 26, no. 2 (March 3, 2015): 315–20. http://dx.doi.org/10.1017/s1047951115000207.
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AbstractPatients with congenitally corrected transposition frequently benefit from re-synchronisation therapy or ablation procedures. This is likely to require catheterisation of the coronary sinus. Its anatomy, however, is not always appreciated, despite being well-described. With this caveat in mind, we have evaluated its location and structure in hearts with congenitally corrected transposition in order to reinforce the guidance needed by the cardiac interventionist. We dissected and inspected the coronary sinus, the oblique vein of the left atrium, and the left-sided-circumflex venous channel in eight heart specimens with corrected transposition and eight controls, measuring the orifice and length of the sinus and the atrioventricular valves. In two-thirds of the malformed hearts, the sinus deviated from its anticipated course in the atrioventricular groove, ascending obliquely on the left atrial inferior wall to meet the left oblique vein. The maximal deviation coincided in all hearts with the point where the left oblique vein joined the left-sided-circumflex vein to form the coronary sinus. We describe a circumflex vein, rather than the great cardiac vein, as the latter venous channel is right-sided in the setting of corrected transposition. The length of the sinus correlated positively with the diameter of the tricuspid valve (p=0.02). Compared with controls, the left oblique vein in the malformed hearts joined the circumflex venous channel significantly closer to the mouth of the sinus. The unexpected course of the coronary sinus in corrected transposition and the naming of the cardiac veins have important implications for venous cannulation and interpretation of images.
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Matos, Luís Carlos, Cláudia Maria Sousa, Mário Gonçalves, Joaquim Gabriel, Jorge Machado, and Henry Johannes Greten. "Qigongas a Traditional Vegetative Biofeedback Therapy: Long-Term Conditioning of Physiological Mind-Body Effects." BioMed Research International 2015 (2015): 1–6. http://dx.doi.org/10.1155/2015/531789.
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A contemporary understanding of Chinese Medicine (CM) regards CM diagnosis as a functional vegetative state that may be treated by vegetative reflex therapies such as acupuncture. Within this context, traditional mind-body exercises such asQigongcan be understood as an attempt to enhance physiological proprioception, by combining a special state of “awareness” with posture, movement, and breath control. We have formerly trained young auditing flutists in “White Ball”Qigongto minimize anxiety-induced cold hands and lower anxiety-induced heart rate. Functional changes occurred 2–5 min after training and were observed over the whole training program, allowing the children to control their symptoms. In our current work, we report that warm fingers and calm hearts could be induced by the children even withoutQigongexercises. Thus, these positive changes once induced and “conditioned” vegetatively were stable after weeks of training. This may show the mechanism by whichQigongacts as a therapeutic measure in disease: positive vegetative pathways may be activated instead of dysfunctional functional patterns. The positive vegetative patterns then may be available in critical stressful situations.Qigongexercise programs may therefore be understood as an ancient vegetative biofeedback exercise inducing positive vegetative functions which are added to the individual reactive repertoire.
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Haromaini, Ahmad. "Kondisi Hati Dalam Al-Qur’an." Jurnal Asy-Syukriyyah 18, no. 1 (October 5, 2017): 53–66. http://dx.doi.org/10.36769/asy.v18i1.71.
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The potential of human dimili makes it able to carry out the mandate of Allah swt. as the Caliph on earth. The potential given of hearing, sight and heart (mind) became the main capital he was able to perform his duties of the Caliphate. The potential that is very important for humans is the heart that exists and has been buried by God Almighty. for him. As time passes and the tempo of life that has been experienced and has been witnessed, the hearts of human beings experience the ever-changing conditions. In themselves there is a surviving heart (saheeh) for being immersed by the faith and the virtues it has published, as well as the condition of the dead heart due to the sin which he has committed and the sick heart because of the acts of sin committed by the one who have confidence but still accompanied the sinful acts committed.
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Farid, Miftah, and Hasan Basri. "The Effects of Haram Food on Human Emotional and Spiritual Intelligence Levels." Indonesian Journal of Halal Research 2, no. 1 (March 1, 2020): 21–26. http://dx.doi.org/10.15575/ijhar.v2i1.7711.
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Muslims are taught to eat clean and safe food. Islam is very concerned about the source and cleanliness of food, how to cook, how to serve, how to eat to how to dispose of leftovers. The concept of Islam in food is actually the same as the concept of Islam in other respects, namely the concept that maintains the safety of the soul, body, and mind. Halal food is allowed because it benefits the mind and body. Conversely, bad food is not allowed because it will damage the mind and body. The research method used was descriptive qualitative research methods. Data obtained from a variety of literature that discusses The Effects of Haram Food on Human Emotional and Spiritual Intelligence Levels, both in the form of books and journals. Data collection techniques by means of literature study, data analysis needed in library studies obtained from a number of references in the form of books, journals, encyclopedias, documents and others that are considered to have a relationship and can support the solution of existing problems.Data was analyzed by using qualitative data analysis techniques. Halal food and haram both have a big influence on someone's life, both influential for morals, peace of mind, and fulfillment of prayer. People who always fill themselves with halal food, then the morals will be good, his heart will be calm and his prayers will be answered. Conversely, people who fill themselves with haram food will be bad in character, their hearts will be sick, and their prayers will not answered.
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Asante, Molefi Kete. "The Remarkable Curvature of the Mind of Abdias do Nascimento." Journal of Black Studies 52, no. 6 (April 15, 2021): 577–87. http://dx.doi.org/10.1177/00219347211008918.
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Nascimento transcended the country of his birth and established himself in the minds and hearts of Africans everywhere as a combatant against racism and classism. Abdias do Nascimento was to Brazil what Langston Hughes and Katherine Dunham were to African Americans, a phenomenon of cultural energy that lifted his people to the highest dimensions of art in defiance of a designed degradation of blackness. Abdias grew up as a rebel spirit, as he would often say, in the tradition of his mother, who had called out abusive behavior toward blacks, in a brazenly racist country that had exploited the indigenous and African people for centuries. Thus, he was to become a Malcolm X, Du Bois, and Paul Robeson in the Brazilian context. Combining artistic skill, militant resistance, world knowledge, historical understanding, and an adventurous nature, his active mind did not rest in one field but in several art forms and research areas. He found his first love in the practice of African art and spirituality while creating the Black Experimental Theatre in Rio de Janeiro in the l940s.
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S, Aruna. "Worship of Chandesura Nayanar." International Research Journal of Tamil 4, S-17 (December 17, 2022): 40–45. http://dx.doi.org/10.34256/irjt224s177.
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Although human society is divided due to various reasons, it is only in God that all are united. We know that God is always present in the hearts of those who have peace of mind and purity of mind. Some devotees are submissive to the Lord in love and affection. There are some other devotees of God who are endowed with love and morality and punish those who disturb their devotees with anger and express their devotion to The Lord. Similarly, in Periyapuranam, Chandesura Nayanar punished his father for causing harm to the Lord. In appreciation of that the Lord blessed him with final emancipation and made the world aware of the glories of Chandesura Nayanar. The characteristic of this article is to highlight the methods of worship Nayanars followed.
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Fogarasi, Barbara, and Andrea Dúll. "Inside the Mind and Heart of Homo Aedificator •." Építés - Építészettudomány 49, no. 1-2 (March 15, 2021): 267–87. http://dx.doi.org/10.1556/096.2021.00009.
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While the reasons that lead to the current crisis of the heritage preservation sector in Hungary are manifold, it is worth looking into what might be done to draw attention to some issues that may help consolidate the ground of common values; the foundation, upon which a meaningful dialogue can be constructed, leading to the appreciation of and willingness to care for the historic environment by all actors. There seems to be a hidden conflict between the values of conservation experts and those of laypeople. Possessing thorough knowledge about the nature of historical and architectural values and trained to easily identify these, we are bound to focus more on people, their meanings and values. Much can be learned from pervious, human-centred architectural theory and practice, some of which are reviewed in the study, with special attention to the work of Gyula Hajnóczi. Referring to his space theory and ideas about the perception of space, we are especially grateful for his term homo aedificator suggesting that architecture satisfies material and spiritual needs universal to all human beings. Recognizing the challenges that stem from the differences between architects and non-architects, and likewise, heritage professionals and laypeople, the concepts of environmental psychology can help us show the way to universal values. We look into the method of the semantic differential scale to identify the affective meanings of built historic environments. The first steps of an empirical psychological research allow us to see into the minds and hearts of heritage professionals by assessing how they qualify the subject of their daily expertise. While these preliminary results are definitely intriguing, shedding light on how professionals tend to give meaning, our research continues with the aim to reveal the attitudes and meanings people associate with built historic heritage and find viable tools to mitigate the discrepancies between the profession and the general public.Miközben a magyarországi műemlékvédelem jelenlegi válságának számos oka lehet, érdemes figyelmet fordítanunk arra, hogy mit tehetünk azért, hogy megerősítsük a közös értékek talaját; azt az alapot, amire olyan értelmes párbeszédeket építhetünk, melyek a történeti környezet értékelése és törődése iránti hajlandósághoz vezetnek. Egyre gyakrabban üti fel a fejét az a rejtett ellentét, ami a műemlékes szakértők és a laikusok értékei között feszül. Szakértőként, átfogó ismerettel a történeti és építészeti értékekről, melyeket megtanultunk könnyen azonosítani, hasznos lehet a figyelmünket az emberekre, az ő jelentésadásaikra és értékeikre fordítanunk. Sokat okulhatunk a korábbi, ember- központú építészetelméleti és gyakorlati példákból, melyek közül néhányat tanulmányunkban átte- kintünk, kiemelve Hajnóczi Gyula munkásságát. Térelméletére és térészlelési gondolataira hivat- kozva, különösen hálásak vagyunk a homo aedificator fogalmáért, utalva arra, hogy az építészet minden emberi lény anyagi és szellemi igényeit kielégíti. Felismerve az építész–nemépítész és ehhez hasonlóan a műemlékes szakember–laikus közötti különbözőségek kihívásait, a környezetpszicholó- gia segíthet az univerzális értékek felé vezető út megtalálásában. A szemantikus differenciál módsze- rét hívjuk segítségül az épített történeti környezet érzelmi jelentésének feltárására. Empirikus kutatá- sunk első lépéseivel betekintést nyerünk a műemlékes szakemberek vélekedéseibe, pontosabban abba, hogy hogyan minősítik szakértelmük tárgyát. Bár már ezek az előzetes eredmények is – melyek rávilágítanak arra, hogy a szakemberek hogyan értelmezik a műemlékeket – érdekesek lehetnek, kuta- tásunk azzal a céllal folytatódik, hogy általánosságban feltárjuk az emberek vélekedéseit és a történeti épületeknek tulajdonított jelentéseket. Eredményeinkkel használható eszközöket kívánunk nyújtani a szakmabeliek és a laikusok közötti ellentétek feloldására.
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Filomeno, Felipe Amin. "Expanding Hearts and Minds? Evaluation of an Ecumenical Educational Program on Immigration." Journal of Applied Social Science 13, no. 2 (May 10, 2019): 152–64. http://dx.doi.org/10.1177/1936724419846197.
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The persistence of xenophobia and nativism in the United States has encouraged groups and organizations in the civil society to promote mutual understanding and collaboration between immigrants and native citizens. This study evaluated an ecumenical educational program on immigration organized by a faith-based group of volunteers with those goals in mind. The program was held in fall 2018 in Baltimore, Maryland. The evaluation was based on participant responses to an exit questionnaire and on a focus group with members of the community group responsible for the program. The study concludes that ecumenical workshops on immigration with instructional and dialogical activities likely improve participants’ knowledge of immigration and participants’ inclinations to mutual understanding and collaboration between immigrants and native citizens. Personal testimonials by immigrants are especially conducive to those outcomes.
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Keir, Jonathan. "Two Hearts Believing in Just One Mind? The Humanistic Management Network and the Global Ethic Project." Humanistic Management Journal 1, no. 1 (August 3, 2016): 139–47. http://dx.doi.org/10.1007/s41463-016-0008-0.
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Gavaler, Chris. "The Imperial Superhero." PS: Political Science & Politics 47, no. 01 (December 29, 2013): 108–11. http://dx.doi.org/10.1017/s1049096513001649.
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Set in 1978, the year Edward Said publishedOrientalism, Salman Rushdie'sMidnight's Childrendepicts “magic children” born in the first hour of August 15, 1947, “within the frontiers of the infant sovereign state of India” (1981, 226, 224). Through some “freak of biology” or “preternatural power,” the children receive “miraculous” abilities, including such superhero staples as flight, time-travel, and “a boy who could increase or reduce his size at will” (224, 227, 228). For his mind-reading narrator, Rushdie evokes the Shadow's 1930s radio slogan: “the ability to look into the hearts and minds of men” (229). The American Shadow, like so many of his descendants and predecessors, gained his powers from the mythical Orient, but the fantastical abilities that Rushdie awards the first citizens born in independent India mark the end of colonial exploitation and the transfer of real-world political power from colonizers to the formerly colonized.
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Shaleh, Muhammad Adha. "Professor Dr Jamaluddin Atiyyah." ICR Journal 8, no. 1 (January 15, 2017): 139–40. http://dx.doi.org/10.52282/icr.v8i1.226.
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On Thursday night, 12 January 2017 (15 Rabiul Akhir 1438), Professor Jamaluddin Atiyyah passed away at the age of 89. He possessed the mind and intellect of a great servant of the Ummah and of the contemporary Muslim world. We deeply mourn the demise of this great leader. The passing of this great man evokes the Prophetic tradition: “God does not take away knowledge by taking it away from the hearts of the people, but He takes it away by the death of the religious learned man.”
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Cunningham, Dayna. "Awareness Based Systems Change and Racial Justice." Journal of Awareness-Based Systems Change 1, no. 2 (November 30, 2021): 9–13. http://dx.doi.org/10.47061/jabsc.v1i2.1590.
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In my years working as a racial justice lawyer I came to realize that the law, while an incredibly important part of the work, is too blunt an instrument for the work of opening people’s hearts. What awareness-based systems change, and Theory U in particular, has to offer is a framework and method for doing this subtle work. In this piece I describe the ways in which this approach can serve as a powerful tool in the transformation of systemic and structural violence through its core movement of turning the beam of observation back on self and system with open-mind (curiosity), open-heart (compassion) and open-will (courage). If structural violence is a series of societal agreements to not pay attention to a set of people we deem less human than ourselves, as I believe it is, then what does it mean to cultivate a quality of attention that redresses these agreements? Not averting our eyes from the systemic racism that shapes our collective existence is core, as is witnessing with a tender heart. Then connecting the tender heart to effective action means acting with understanding of the urgent need to see from the whole, which cannot exclude anyone, especially people who have been marginalized. While you do not unmake centuries of injustice and violence by paying attention with an open-mind, heart, and will, you do help the social body in the room become more effective at the thing they are trying to do - beginning to address centuries of injustice and violence. That is the potential of awareness-based systems change.
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Machado-Atias, Ivan, Guillermo Anselmi, Ivan Machado-Hernandez, and Cecilia Febres. "Discordances between the different types of atrial arrangement and the positions of the thoraco-abdominal organs." Cardiology in the Young 11, no. 5 (September 2001): 543–50. http://dx.doi.org/10.1017/s1047951101000798.
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Numerous investigations have addressed the most appropriate anatomical structures to be used for the identification of segmental arrangement (“situs”). Variations from normal have been termed “heterotaxy syndromes”. The assumption is frequently made that, in such instances, all the organs in a given individual case follow the same rules for segmental morphology. This leads to confusion. The starting point for cardiac analysis is the structure of the atriums. On this basis, we can define viscero-atrial discordance when, in usual arrangement, mirror imagery, and heterotaxy, the atriums and their appendages are no longer concordant with the remaining thoracic and abdominal organs. With this in mind, we examined a large number of autopsied specimens to identify all possible variations of thoracic structures and abdominal organs relative to atrial arrangement. We analyzed 1100 malformed hearts. Of these, 1046 had usual arrangement with normally situated heart (95%); 10 cases had usual arrangement with right-sided heart (0.90%); 25 showed mirror imagery (2.27%), and 19 were found with heterotaxy (1.72%). There was a total of 54 hearts of usual arrangement with right-sided heart, mirror imagery and heterotaxy, (4.90%) and, amongst them, 17 showed viscero-atrial discordances (31.48%). In those having usual arrangement with right-sided heart, there were 2 cases (20%); 8 in those with mirror imagery (32%); and 7 in heterotaxy (36.8%). In the 1046 cases of usual arrangement with normally situated heart, there were 12 examples of viscero-atrial discordances (1.14%). In all, we found a total of 29 cases of viscero-atrial discordances. Taken together, the discordances are best dealt with by describing separately, in every case of normal or abnormal atrial arrangement, the thoracic structures, the atrial appendages, and the abdominal organs. In the final analysis, the diagnosis of the cardiac arrangement rests on the location and morphology of the atriums and their appendages.
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Heath, Kay. "IN THE EYE OF THE BEHOLDER: VICTORIAN AGE CONSTRUCTION AND THE SPECULAR SELF." Victorian Literature and Culture 34, no. 1 (March 2006): 27–45. http://dx.doi.org/10.1017/s1060150306051035.
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AT AGE FIFTY-TWO, THOMAS HARDYwas beginning to feel uneasy about aging. On October 11, 1892, he wrote to his friend Arthur Blomfield: “Hurt my tooth at breakfast-time. I look in the glass. Am conscious of the humiliating sorriness of my earthly tabernacle…. Why should a man's mind have been thrown into such close, sad, sensational, inexplicable relations with such a precarious object as his own body!” (F. Hardy 13–14). This moment of specular disgust was ultimately recorded in a poem: I look into my glass,And view my wasting skin,And say, “Would God it came to passMy heart had shrunk as thin!”For then, I, undistrestBy hearts grown cold to me,Could lonely wait my endless restWith equanimity.But Time, to make me grieve,Part steals, lets part abide;And shakes this fragile frame at eveWith throbbings of noontide. (T. Hardy,Complete Poems81)
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Abdul Karim, Dudung, Ayatullah Ayatullah, and Lutfah Sukmawati. "I’jaz Al-Qur’an dan Pengaruh Negatif terhadap Psikologis Kaum Yahudi (Kajian Kebahasaan Al-Qur’an Menurut M. Quraish Shihab)." Ulumul Qur'an: Jurnal Kajian Ilmu Al-Qur'an dan Tafsir 1, no. 2 (October 1, 2021): 74–85. http://dx.doi.org/10.58404/uq.v1i2.70.
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The author's main concern in this study is to examine the miracles of the Qur'an and its negative impact on the psychology of the Jews. The author uses the theory in this study to describe, describe and conclude that the I'jaz Al-Qur'an about the Jews according to M. Quraish Shihab is found in the arrangement of words and sentences that match the balance of the editorial and the use of words that are in accordance with the accuracy of their meaning. I'jaz Al-Qur'an can have a psychological effect on the Jews, they will not feel calm and peace of mind because the more visible I'jaz Al-Qur'an the more fear of revealing their secrets and they are increasingly rebellious because they do not want to accept the truth of the Qur'an and the coming of the Prophet Muhammad. Because of the disobedience of the Jews, Allah has cursed them by locking their hearts so that there is no opening for guidance to enter their hearts.
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O'Neill, Margaret. "‘A Few Human Hearts in Catholic Breasts’: Angina Pectoris, Emotions, and Kate O'Brien's Mary Lavelle." Irish University Review 48, no. 1 (May 2018): 23–38. http://dx.doi.org/10.3366/iur.2018.0327.
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This article reads Kate O'Brien's Mary Lavelle in a cultural historical framework of medicine and psychoanalysis to explore the significance of the heart condition angina pectoris in the text. The novel illuminates the complexities of the mind-body relationship, the connections between emotional trauma and bodily symptoms, and cultural constructions of masculinity and femininity within the historical conditions and medical models that have shaped them. Ultimately, Mary Lavelle undermines the primacy of objectivity and rationality encoded in ideals of masculinity that guide cultural and medical discourses. The novel furthermore speaks to the imperative to listen to the narratives spoken through patient's bodies.
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Bay-Williams, Jennifer M. "Poetry in Motion: Using Shel Silverstein's Works to Engage Students in Mathematics." Mathematics Teaching in the Middle School 10, no. 8 (April 2005): 386–93. http://dx.doi.org/10.5951/mtms.10.8.0386.
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Through Brilliant, Clever Poems and prose, Shel Silverstein has worked his way into many classrooms and into the hearts of students and teachers. He wrote poems with an obvious knowledge that a child's mind is active and curious, and middle school students love reading and listening to his words. Imbedded in many of his poems and prose are opportunities to do mathematics in ways that will get students' minds “flickerin'.” Using a poem, picture book, or portions of a novel can raise the curiosity of middle school students and can increase their desire to solve mathematics problems. As students engage in solving literature-based mathematics lessons, they are applying mathematics in different contexts and making connections among mathematical ideas, which are expectations outlined in the Connections Standard in Principles and Standards for School Mathematics (NCTM 2000). In the following sections, four delightful Silverstein works prompted engaging mathematics explorations. Each selection focused on a different mathematical strand, although there is much integration of other concepts in the problems.
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Vaidya, Dr Varsha, and Mr Siddharth Patil. "A Story of Scattered Hearts: Kiran Desai’s The Inheritance of Loss." SMART MOVES JOURNAL IJELLH 8, no. 2 (February 28, 2020): 10. http://dx.doi.org/10.24113/ijellh.v8i2.10414.
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Human beings are so fragile and impatient that they are easily subjected on emotional basis. It is in human nature that they empathise everything that emotionally attach with them. Emotion plays a vital role in the entire world of human relationship. It is not inept to note here that our thoughts are often forms the core of our actions. It reflects the framework of our psychology greatly. There are instances in the world of living where one work affects because of the mood of a person. Deliberately, the writers across the world develop and circle their thoughts around emotional balance of human beings in various points. They successfully stress the effect of a particular crisis and it’s outcomes on human mind. The present research paper deals with the effects of such crisis on the lives of human being who are deeply engulfed in their normal life. The study is a sincere endeavour to bring to the fore a serious effect of Nepali-a politically motivated-uprising on the common man living peacefully, amicably in harmony with nature.
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Sungaidi, Muhammad. "Asketisme Semar: Pergumulan Agama-Sosial." Refleksi 18, no. 2 (November 28, 2019): 181–200. http://dx.doi.org/10.15408/ref.v18i2.12823.
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Since prehistoric times ethnic and Javanese communities have been a religious and godly society. The divine value, monotheism, which is embedded in the spirit of Javanese people can be seen from cultural values, for example Wayang. Wayang as a medium for the cultivation of the divine spirit and social-society values cannot be separated from Wali Songo’s ingenuity, especially Sunan Kalijaga. Cultural values will be more easily accepted by the public if their delivery is subtle, persuasive and in accordance with the psychology of ethnic (Javanese) who prioritize subtlety of mind and taste. Some wayang figures who are quite familiar, favorite and have sacred value are Semar. Semar became the main character in everything, both as an ordinary figure and a role as a servant, state adviser and spiritual figure. In the wayang narrated that Semar always soothes and water the hearts of every human heart that is barren, restless, and far from God.
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Lindhard, Tina, and Stephen D. Edwards. "Meaningful Quantitative and Qualitative Transformative Experiences using the Arka Dhyana Intuitive Meditation Method." DIALOGO 8, no. 2 (June 20, 2022): 161–85. http://dx.doi.org/10.51917/dialogo.2022.8.2.13.
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Using scales and the analysis of shared phenomenological experiences, our chief aim in this investigation is to record what happens when practitioners start meditating on their Self via their hearts using the Arka Dhyana Intuitive Meditation method (IM). This yogic-based practice involves a journey from the thinking mind to the emotional heart to pure consciousness. Thirty-one participants divided into three groups attended a five-session online introductory IM workshop. The participants filled in the Resilience Scale (RS), Spirituality Scale (SS), and the revised Feeling Consciousness Scale (FCS), which included two open questions providing qualitative data. Quantitative findings indicated significant increases in RR, SS, and FCS. The highly significant quantitative results provide meaningful support for the hypothesis that the IM method is associated with transformative changes after learning IM. The qualitative data support and expand on these findings. This study is relevant to people who hold a metaphysical position that supports the concept of the Self beyond the small ego identity.
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Sridhar, Padma. "It is Attachment that Helps Detachment." International Research Journal of Tamil 4, S-9 (July 27, 2022): 7–13. http://dx.doi.org/10.34256/irjt22s92.
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The involvement shown to an object is called "Attachment." Attachment is a common emotion. Desire to achieve whatever one sees; obsession with what is seen; these are all natural qualities of the mind. Goodness results when we adhere to good things; pleasure results from striving for the good. When the opposite occurs, endless suffering arises. In the complete state of that attachment, one becomes addicted to that object. In order to get rid of this suffering, the moral and devotional literatures advise us to suppress the mind by removing evil desires. It is not possible for us to live without attachment to everything mentioned in those scriptures as causing suffering in human life. Excessive attachment to a thing that is necessary for life makes us slaves to that thing. The mind suffers from desire. The mind suffers in the absence of that object. When our thoughts become joyful thoughts, our words and actions can also bring happiness. In order to attain that state, it is necessary to have a clear understanding of what we should be attached to. Devotional literature guides us to give up the inner attachment of "I" and the outer attachment of "Mine" in this world. They clearly show us the way to keep God in our hearts to get rid of addictions. They don't just talk about attachment. They also discuss the importance we should place on God above all else. Therefore, this article explains through Vaishnava literature's Azhwar hymns that those who follow the path of prayer and devotion are attached to something higher.
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Lee, S., and M. Ju. "The Clinical Outcomes of Marginal Donor Hearts: A Single Center Experience the ‘Margins’ Are Only in Our Mind?" Journal of Heart and Lung Transplantation 41, no. 4 (April 2022): S210. http://dx.doi.org/10.1016/j.healun.2022.01.1664.
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Azmil Mukarrom. "The Value of Education in a Marriage." EDUTEC : Journal of Education And Technology 2, no. 1 (September 30, 2018): 43–47. http://dx.doi.org/10.29062/edu.v2i1.22.
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Background of the Problem Islam is a religion that is Shamil or covers all aspects of human life from the fundamentals of one's life even to the very small and trivial things in life itself. Among the things that are very urgent that every human will experience is the process of marriage. What is certain is that Islam does not escape giving signs and teachings that must be known by every human. With the hope that everything he does is in accordance with the guidance of Islamic shari'ah itself. Marriage in Islam is peace of mind, peace of mind, and determination. Truly marriage is a relationship of two hearts that is very powerful. Allah binds both of them to provide peace and inner peace in a household full of love and warmth. The Qur'an describes the eternal bond between men and women with a very beautiful picture. It can provide security and calm. In it there is a very noble educational process. Alloh l explained through His Messenger n will be a very valuable education in the bond of marriage.
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Padalino, Massimo A., Chiara Castellani, Silvia Toffoli, Mila Della Barbera, Ornella Milanesi, Gaetano Thiene, Giovanni Stellin, and Annalisa Angelini. "Pathological changes and myocardial remodelling related to the mode of shunting following surgical palliation for hypoplastic left heart syndrome." Cardiology in the Young 18, no. 4 (August 2008): 415–22. http://dx.doi.org/10.1017/s1047951108002461.
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AbstractBackgroundThe modification of placing the shunt from the right ventricle to the pulmonary arteries, also known as Sano procedure, has allegedly improved results over the short term in surgical palliation of hypoplastic left heart syndrome with the Norwood procedure. With this in mind, we reviewed autopsied specimens from neonates and children who did not survive after either a classic arterio-pulmonary shunt, or the modified procedure with the shunt placed from the right ventricle to the pulmonary arteries, so as to evaluate the pathological substrates of the remodelling of the systemic right ventricle, assessing any differences induced by the 2 techniques.MethodsWe obtained the hearts from 11 patients with neonatal diagnosis of hypoplastic left heart syndrome who died after the first or second stages of the Norwood sequence of operations, comparing them with 6 normal hearts matched for age and weight. Macroscopic, microscopic and morphometric analysis were performed on each specimen, evaluating the diameter of the myocytes, extracellular matrix remodelling in terms of fibrosis and type of collagen, and vascularization in terms of capillary density.ResultsHypertrophy of the myocytes was significantly increased in the hearts from patients having either a classic arterio-pulmonary or the ventriculo-pulmonary modification of the shunt compared to controls (p < 0.05). Myocardial fibrosis was increased in those having a shunt placed from the right ventricle to the pulmonary arteries when compared to the other 2 groups. The ratio of collagen I to collagen III was similar in those undergoing a classic arterio-pulmonary shunt compared to controls (0.94), but was lower in those having a shunt placed from the right ventricle to the pulmonary arteries (0.61), with an increase in collagen type III. The density of capillaries was lower in those who had undergone a classic arterial shunt when compared to the others.ConclusionWe have shown greater remodelling of the ventricular myocardial extracellular matrix in patients having a shunt from the right ventricle to the pulmonary arteries when compared to those having a classic arterio-pulmonary shunt, with this remodelling progressing even after the neonatal period. This may influence a later suboptimal ventricular performance.
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Huda, Nur, and Ihsan Sa'dudin. "Stylistica of Maulid Simtud Durar's Repetition Created by Habib Ali Bin Muhammad Husein Al-Habsyi." Jurnal Al-Bayan: Jurnal Jurusan Pendidikan Bahasa Arab 11, no. 2 (December 9, 2019): 232–53. http://dx.doi.org/10.24042/albayan.v11i2.4815.
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This study aims to describe the repetition and its effects in "Maulid Simtud Durar" by Habib Ali bin Muhammad Husein Al-Habsyi. This research is a qualitative study using descriptive methods. Qualitative research is one of the research procedures that analyzes descriptive data in the form of observed speech or writing. Descriptive method is aimed at describing and analyzing data about repetition language style in the maulid simtud durar. Repetition is a form of repetition, both in terms of sounds, syllables, or sentence parts that are considered important to put pressure in accordance with the expected context. This research confirms the existence of rhetorical language in the form of repetition contained and scattered in the maulid simtud durar to convey meaning and abstract thought then conveyed concretely through reps to give greater influence and effect in the hearts and minds of readers. The results of this study found six types of repetition, each of which was Tikrar Lafdzi (epanalepsis), Tikrar Taukidi (Epizueksis), Tajanus Sawti (Asonance), Mawjah Basitah (Simploke), Jinas Tam (Paranomasia), and Jinas Ghairu Tam. This research explains the ability of repetitive language styles in the maulid simtud durar to describe abstract meaning and thought, especially the emphasis on magical things and something amazing, whic the meaning is transformed into a repetition, because something that is visible and concrete can strengthen meaning and can have an effect that bigger in heart and mind.
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Sahbana, M. Dwi Rahman. "Hakikat Sumber Daya (Fitrah, Akal, Qalb, dan Nafs) Manusia dalam Pendidikan Islam." Journal of Counseling, Education and Society 3, no. 1 (February 17, 2022): 1. http://dx.doi.org/10.29210/08jces155000.
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The purpose of this study is to determine the nature of human resources (fitrah, reason, heart and nafs) in Islamic education. The author conducts research using literature study whose subject is literature. The results of the research conducted by the author are that human resources play an important role in the world of education, of course for Muslims, namely in Islamic education. In this study, there are four components of human resources, namely fitrah, reason, qalb, nafs. With these four components, the writer analyzes the essence of Islamic education. The results of this analysis are firstly that human nature is innate from human birth which will eventually become a habit, it can also be interpreted that human nature is to know the oneness of God and understand the religion of Allah, there are four schools that discuss the basic nature and development process, namely, the view of fatalist, neutral view, positive view and dualist view. Both minds are thinking tools possessed by humans as differentiators from other God's creatures, the focal point of the work of reason is the source of thinking in humans to determine or distinguish good and bad things and reason one of its main functions is to strengthen faith in Allah SWT. When the human mind comes from the true knowledge of Islam which is also in accordance with Islamic law, then the human personality is fine, and vice versa. The three hearts are things that are contained in humans that are subtle and function and serve as the deepest sense of all things, both positive and negative. The four nafs are impulses or motivations that exist in humans, the nafs also cannot always be seen as bad in its existence, because even in doing good things, humans involve the nafs in it. So the nafs (urge) will be good if it follows a pure heart and the right mind in accordance with Islamic teachings, while the nafs (urge) will be bad and even misguided if the heart is dirty and reason and bad thoughts dominate in humans. <div> </div><div>Keywords: Human Resources, (Fitrah, Intellect, Qalb, Nafs), Islamic Education.</div><div> </div><div> </div><div> </div><div> </div>
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Budi Handoyo. "Peran Tasawuf dalam Membangun Nilai Keagamaan Masyarakat Modern." Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam 2, no. 1 (April 28, 2021): 14–42. http://dx.doi.org/10.58401/takwiluna.v2i1.294.
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The modern era is marked by advances in science and technology, which can bring prosperity to mankind. However, behind modern progress, there is a bad side that has greatly affected the inner side of Muslims. Modern negative impacts can be felt by the attitude of love for the world which gave birth to materialism and hedonism that occurs in various levels of society. The influence of technological sophistication, the sparkle of the world due to industrial progress and the development of western science that is rationalist, secularist, and materialistic have completely covered the eyes of the hearts of believers. walled in the eyes of the heart and mind in understanding the Divine Essence. The use of Sufism in this modern era is to improve our relationship with Allah and the Messenger, and our good relationship with fellow servants of Allah and His creatures. The main function of Sufism is to recognize the evils of passion. Because of this desire, it becomes the cause of various immoral actions such as ujub, arrogant, jealousy, angry and so on. To treat this liver disease, mental rehabilitation therapy is carried out in the form of spiritual education so that the heart can be clean from the impurities of lust and can know God.
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Rehman, Dr Ammara, and Hafiz Sajid Yaqoob. "Characteristics of Mustafa (S.A.W.W) in Archaeology Literature of Sufis." Al Khadim Research journal of Islamic culture and Civilization 2, no. 3 (December 31, 2021): 149–67. http://dx.doi.org/10.53575/arjicc.v2.03(21)u11.149-167.
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The contributions of Sufis have been universally accepted in the promotion and spread of Islam, especially in the awakening of love and obedience for the last Holy Prophet Muhammad (S.A.W.W). Moreover, they have prominent role in developing the concern for here after thereby inculcating piety and enlightening the mind and heart of the Muslims followers. In order to illuminate the hearts of Muslims with the pure spirit of Islam, these scholars not only have delivered speeches but have also struggled in written form. They ensured the chastisement of souls in every possible way. The discussion on different aspects of the life of the Holy Prophet (S.A.W.W) along with various and wide ranged debates on Tasawwuf are quite prominent in the malfuzati literature of these saints if analyzed. For they have presented the life of Holy Prophet (S.A.W.W), in front of the followers, as a perfect model to be followed. They have given special details to the beliefs regarding Holy Prophet (S.A.W.W) describing His ethics, respect and love, specialties and miracles and his rights on his ummah. This article deals with these specialties presented in malfuzati literature.
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González-Jaramillo, Nancy, Natalia Bailon-Moscoso, Rodrigo Duarte-Casar, and Juan Carlos Romero-Benavides. "Peach Palm (Bactris gasipaes Kunth.): Ancestral Tropical Staple with Future Potential." Plants 11, no. 22 (November 16, 2022): 3134. http://dx.doi.org/10.3390/plants11223134.
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A pre-Columbian staple, Bactris gasipaes Kunth. is a palm tree domesticated around 4000 years ago, so appreciated that a Spanish chronicler wrote in 1545, “only their wives and children were held in higher regard” by the Mesoamerican natives. The peach palm is an integral part of the foodways and gastronomy of Ecuador, Colombia, Bolivia, Peru, Brazil, and other tropical American countries; meanwhile, it is almost unknown in the rest of the world, except for hearts of palm. Although abundant, the species faces anthropogenic threats. The purpose of this study is to describe and summarize the physicochemical, nutritional, and bioactive characteristics of the peach palm and its two main alimentary products: hearts of palm and fruits, highlighting the functional and antioxidant potential of the latter, showing both ancestral and modern uses. There is active research on peach palm products and coproducts that aim for better, more sustainable uses of its traditional and recently found properties. The review and presentation of studies on this strategically relevant species can motivate the protection of endangered populations and stimulate new lines of research to advance development in the food, pharmaceutical, and cosmetic industries, with fair trade, sustainable development goals, and adaptation to climate change in mind.
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Wakwe Lawrence, Anthony, and Damiete Onyema Lawrence. "Effects of Emotions, Memory and Thought on Decision Outcomes and Judgments of Organizational and Business Leaders." International Journal of Business and Management 15, no. 4 (March 9, 2020): 43. http://dx.doi.org/10.5539/ijbm.v15n4p43.
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The qualities of the mind individually and collectively contribute in determining our personalities. This paper has tried to theoretically divide people into 6 different abstract personality tendencies: 1. Knowledgeable (people with dominant memory quality), 2. Reasonable (people with dominant thought quality), 3. Clever (people with both dominant memory and thought qualities), 4. Sentimental (people with dominant emotional quality especially of negative types, 5. Wise (people who have both domiant qualities of memory and thought and who have mastered how to control and direct their emotions without allowing their ‘hearts to rule their heads’) and 6. Stupid (those who have all the qualities: memory, thought and emotions, poorly developed). The paper demonstrates how these qualities affect organizational and business efectiveness and how they could be improved. Understanding our strenghts and weaknesses and continual improvement of the mind’s qualities by undergoing relevant and appropriate training, ensuring that we acquire the appropriate technologies to enhance our managerial skills, acquiring on the job experiential skills, including broadening of our perspective in human relations, effective communication and conflict management skills are key to becoming a good leader. This concept and their applications can be used to improve all human relations especially by leaders in every organization (business, government, Church setting, non-governmental etc.).
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Watson, George M., Jacalin Sutherland, Cameron Lacey, and Paul G. Bridgman. "A randomised cross-over trial of QT response to hyperventilation-induced anxiety and diaphragmatic breathing in patients with stress cardiomyopathy and in control patients." PLOS ONE 17, no. 3 (March 23, 2022): e0265607. http://dx.doi.org/10.1371/journal.pone.0265607.
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Objectives The most perfect example of the mind-body interaction in all of medicine is provided by stress cardiomyopathy. In stress cardiomyopathy, what is initially a purely emotional event may become rapidly fatal. Prolongation of the QT interval is a cardinal feature of the condition, but the mechanism of the prolongation is unknown. We undertook a randomised controlled trial of stress with a cross-over design, comparing the cardiac response of women with a history of stress cardiomyopathy to age-matched controls to explore the mind-body interaction. Our hypothesis is that the hearts of women with a history of stress cardiomyopathy will respond differently to emotional stress than those of the controls. Method This is a randomised cross-over study. Each patient underwent two separate 24-hour Holter monitors performed at least 5 days apart. Baseline recording was followed by either the stress intervention (hyperventilation) or control (diaphragmatic breathing). Our primary endpoint is change in QTc interval over the first hour. Secondary endpoints were change in QTc over 24 hours, and change in SDNN, a measure of heart rate variability. As a secondary stressor, each participant was telephoned four times during their stressed recording and asked to complete a questionnaire. Results Twelve stress cardiomyopathy patients and twelve control patients were recruited. Baseline characteristics did not differ between cases and controls. With hyperventilation, there was a significant initial difference in anxiety (p<0.001), heart rate response (p<0.0001), and QTc (p<0.0002) compared to diaphragmatic breathing, but no differences between the cases and controls. Only first phone call caused an increase in QTc in cases and controls (p = 0.0098). SDNN increased with hyperventilation (p<0.0001) but did not differ between cases and controls. Conclusions QTc response in women with a history of stress cardiomyopathy does not differ from controls. The relevance of QT prolongation and sensitivity in the autonomic response to the pathogenesis of stress cardiomyopathy remains uncertain.
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Elharraki, Badia. "Translation between register analysis and critical discourse analysis." Indian Journal of Language and Linguistics 3, no. 2 (June 28, 2022): 15–22. http://dx.doi.org/10.54392/ijll2222.
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In the present piece of research, we argue that translation cannot be effective unless the purpose and the audience are clearly identified. One of the main lessons we have learned during this journey is the need for a thorough register analysis of the source text before translation, in addition to the necessity of embedding the target text in its immediate cultural environment within a critical discourse analysis. In this respect, an analysis of the article “Asymmetric struggle for the hearts and mind of viewers: Can the media actually trigger sympathy towards terrorists? (Maoz, 2010), which was translated by Badia Elharraki (2012), will give the reader an idea about the difficulty of translation because this article, if translated without some modifications at the lexical level, will have huge undesirable effects on the Arab/Muslim audience.
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V, Suresh. "Bharati who Lost his Heart in Songs." International Research Journal of Tamil 4, S-11 (September 9, 2022): 83–92. http://dx.doi.org/10.34256/irjt224s1111.
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Senaappothar (Thiruvalluvar) said that water will flow from a well in the sand in proportion to the depth to which it is dug, and knowledge will flow from a man in proportion to his learning. Learned men had been given a fruitful opportunity to explain boundless truths after having dusted many sources, referred to many articles, submerged in the ocean of Bharathi, and selected one facet from many, like a pearl preciously discovered. Bharathi of the Tamil world has disturbed my sleep. My knowledge marches towards completion because I have done this research. At every stage, why did Bharathi, who has won the times and is still alive today, in his lifetime, immersed in music, mesmerised by rhythm, enraptured by songs, and at every stage, why did he lose his mind in "Song?" When examining that, some things become apparent. They are explored in this study. A mind that is not mesmerised by music will be mesmerised by Tamil music. Bharathi had a great desire to make his songs dance in the language of everyone, from the layman to the learned. That's why he has composed music with a great effort like a lyricist so that they should be sung sweetly in his own time, be it hymns, fiery chants of freedom, or Vedanta philosophy. It is clear that Bharathi's patriotic songs, set to music, were the primary accompaniment to the great revolutionary struggles. What we wonder about in this study is song, i.e., beyond music, the origin and evolution of song, its spread in the multiplicity, and its innumerable types. The adventure that has made our hearts go crazy after listening to the song.
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Romanyshyn, Robert. "Psychotherapy for end times." Ata: Journal of Psychotherapy Aotearoa New Zealand 25, no. 1 (October 2, 2021): 11–17. http://dx.doi.org/10.9791/ajpanz.2021.02.
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The broken connections between us and nature have left us feeling homeless in a world not only imperiled by multiple ecological crises and their political, economic, medical and social consequences, but also orphaned by the increasing turn to the allures of the digital world with its loss of place and embodied presence. In this context, this essay proposes that psychotherapy can be a place for homecoming in a fractured world. Exploring the key role of the grieving process in homecoming, I draw on my work in Jungian psychology, phenomenology, poetry and storytelling to show that our engaged, embodied presence with nature can re-mind us of the miracles in the mundane, the extraordinary in the ordinary, and can open our hearts to the wonder, mystery, beauty and sacred dimensions of human life.
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Dr. Samina Begum, Dr. Hafiz Muhammad Ibrar Ullah, and Dr. Hashmat Begum. "Worship in Islam and Contemplation in God's Creation (An Analytical Study)." sjesr 4, no. 2 (May 25, 2021): 295–98. http://dx.doi.org/10.36902/sjesr-vol4-iss2-2021(295-298).
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The contemplation of God’s creation is one of the greatest forms of worship in Islam every human being, when he observes the different scenes of this universe of colors and smells, enjoys seeing some of them so much that he longs to repeat this pleasure۔ It is not amazing, therefore, that countless Quranic verses give confidence this action and do so using a range of methods to appeal to every temperament and religious state. The mean is to switch people away from their dulled senses, awful habits, and monotonous familiarity, and encourage them to observe the signs of their Lord in the world with insight and vulnerable hearts. True Islamic contemplation can only spring from a mind that believes in God and a mind that submits to Him and His glorious Attributes. This is the unwavering faith of oneness (tawhÏd), which is to bear witness that the Almighty is the One and only God Who created, governs, and maintain the universe. Any other form of contemplation of the attractiveness and brilliance of the heavens and the earth would be measured atheism or polytheism (shirk) because the contemplator would not be distinguished, let alone admiring and express thanks to the Creator. In all religions, after beliefs, the highest importance is given to worship. Worship and contemplation are inseparable.
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Milenković, Marina, Nevena Arsenović-Ranin, Zorica Stojić-Vukanić, Biljana Bufan, Dragana Vučićević, and Ivan Jančić. "Quercetin Ameliorates Experimental Autoimmune Myocarditis in Rats." Journal of Pharmacy & Pharmaceutical Sciences 13, no. 3 (September 3, 2010): 311. http://dx.doi.org/10.18433/j3vs3s.
Full textAbstract:
Purpose: Experimental autoimmune myocarditis (EAM) in rats is an animal model of human giant cell myocarditis and post-myocarditis dilated cardiomyopathy. The pathogenesis of EAM has not been elucidated, but there is accumulating evidence that cytokines secreted from monocytes/macrophages and T cells play a crucial role in the induction and progression of disease. Flavonoids are a large group of polyphenolic compounds abundantly present in the human diet, which scavenge oxygen radicals and have anti-inflammatory activities. Having in mind in vivo beneficial effects of flavonoid quercetin in different animal models of immunoinflammatory diseases such as experimental autoimmune encephalomyelitis and adjuvant arthritis, on the one side, and its in vitro suppressive effect on production of tumor necrosis factor–alpha (TNF-alpha on the other side, we investigated the effects of quercetin on EAM in rats.
Methods: Myocarditis was induced in Dark Agouti (DA) rats by injection of porcine cardiac myosin and quercetin at doses of 10 or 20 mg/kg was orally administered from days 0 to 21 after induction of disease. The severity of myocarditis was evaluated by determination of heart weight / body weight ratio (Hw/Bw) and histopathological examination of hearts. The levels of cytokines (TNF-alpha, IL-12, IL-17 and IL-10) in serum and lymph node cells (LNC) culture supernatants were measured by ELISA.
Results: The rats treated with 20 mg/kg of quercetin had significantly decreased incidence of EAM, Hw/Bw, macroscopic and microscopic scores of hearts. Further, in EAM rats treated with quercetin levels of TNF-alpha and IL-17 were significantly lower, while the level of IL-10 was significantly higher both in serum and culture supernatants of LNC stimulated with concanavalin A compared with vehicle-treated animals.
Conclusions: The present study suggests that quercetin ameliorates EAM, at least in part, by interfering production of proinflammatory (TNF-alpha and IL-17) and/or anti-inflammatory (IL-10) cytokines.
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Cook, Daniel. "BROAD-CHURCH HOMILETICS, KINGSLEY'SHYPATIA, AND THE CULTIVATED READER IN THE PEW." Victorian Literature and Culture 44, no. 3 (August 30, 2016): 491–509. http://dx.doi.org/10.1017/s1060150316000048.
Full textAbstract:
The first issue and numberof theNineteenth Century, 1877, included a searching article by J. Baldwin Brown entitled “Is the Pulpit Losing Its Power?” Looking back over the decades, Brown marked a generational decline in England's preaching, which he argued had now been eclipsed by a print market distributing “freest discussion of the most sacred truths.” Brown lamented that fewer talented men now joined the Anglican ministry, while the Church had increasingly withdrawn from the social mission which had animated mid-century preachers like Charles Kingsley (107–09). More troublingly, Brown speculated that modern Britons had become constitutionally averse to the homiletic situation. The preacher, he writes, often “seems as if he came down on the vast range of subjects which he is tempted to handle as from a superior height; and this is what the scientific mind can never endure. . . . [T]here has always been a sort of omniscient tone in the pulpit method of handling intellectual questions which stirs fierce rebellion in cultivated minds and hearts” (109–10). Brown pulls up short of blaming theology per se; for him its language of “above” and “beyond” has continuing relevance (110). Still, he broaches the possibility that by its very nature preaching risks antagonizing what current scholarship would term the “liberal subject”: one which prizes freedom of conscience, empirical exploration, and debate.