Journal articles on the topic 'Inner body perception'
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1
Wittmann, Marc. "The inner experience of time." Philosophical Transactions of the Royal Society B: Biological Sciences 364, no. 1525 (July 12, 2009): 1955–67. http://dx.doi.org/10.1098/rstb.2009.0003.
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The striking diversity of psychological and neurophysiological models of ‘time perception’ characterizes the debate on how and where in the brain time is processed. In this review, the most prominent models of time perception will be critically discussed. Some of the variation across the proposed models will be explained, namely (i) different processes and regions of the brain are involved depending on the length of the processed time interval, and (ii) different cognitive processes may be involved that are not necessarily part of a core timekeeping system but, nevertheless, influence the experience of time. These cognitive processes are distributed over the brain and are difficult to discern from timing mechanisms. Recent developments in the research on emotional influences on time perception, which succeed decades of studies on the cognition of temporal processing, will be highlighted. Empirical findings on the relationship between affect and time, together with recent conceptualizations of self- and body processes, are integrated by viewing time perception as entailing emotional and interoceptive (within the body) states. To date, specific neurophysiological mechanisms that would account for the representation of human time have not been identified. It will be argued that neural processes in the insular cortex that are related to body signals and feeling states might constitute such a neurophysiological mechanism for the encoding of duration.
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Nagornaya, Alexandra V. "«Cultural autopsy»: The Inner Body in the Visual and Verbal Space of the Modern Westerner." Chelovek 32, no. 6 (2021): 117. http://dx.doi.org/10.31857/s023620070018012-0.
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The paper reviews the main trends in the perception of the inner body in the western culture of the late 20th – early 21st centuries caused by its wide discursivization in the visual and verbal formats. Up until the late 20th century the inner body was culturally marginalized and routinely associated with something incomprehensible, irrational, and dirty. However, postmodernism, with its clear somatocentric perspective, removed the old conceptual and discursive restrictions placing the inner body into the cultural limelight. Until recently the inner body was deemed to be part of the individual’s subjective reality which was supposed to be felt rather than understood. It was mainly defined through negation, by listing the features it was devoid of. The crucial phenomenological properties of the inner body were unobservability, unsociability, uncontrollability and unverifiability. In total, these features shaped the irrational mode of the inner-body perception prompting its discursive representation through mythopoesis. These features lose relevance with the development and ubiquitous spread of technologies, which enable online visualization of the living inner body, perceptual replication of the processes which take place within its realm and control over the activities of the inner organs. In the modern world, it is no longer possible to see these technologies as something external in relation to humans and something which is artificially brought into their experience of embodiment, because they are an integral part of our everyday existence (P.-P. Verbeek). Objective knowledge is no longer juxtaposed to the felt experience forming a synthetic unity with it. An extra factor in shaping a new type of the inner-body experience is people’s forced immersion into new discursive practices when the inner body is widely represented in their verbal and visual lifespace.
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Bekker, Marrie H. J., Marcel A. Croon, and Sheila Vermaas. "Inner body and outward appearance—the relationship between orientation toward outward appearance, body awareness and symptom perception." Personality and Individual Differences 33, no. 2 (July 2002): 213–25. http://dx.doi.org/10.1016/s0191-8869(01)00146-5.
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Malighetti, Clelia, Maria Sansoni, Santino Gaudio, Marta Matamala-Gomez, Daniele Di Di Lernia, Silvia Serino, and Giuseppe Riva. "From Virtual Reality to Regenerative Virtual Therapy: Some Insights from a Systematic Review Exploring Inner Body Perception in Anorexia and Bulimia Nervosa." Journal of Clinical Medicine 11, no. 23 (November 30, 2022): 7134. http://dx.doi.org/10.3390/jcm11237134.
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Despite advances in our understanding of the behavioral and molecular factors that underlie the onset and maintenance of Eating Disorders (EDs), it is still necessary to optimize treatment strategies and establish their efficacy. In this context, over the past 25 years, Virtual Reality (VR) has provided creative treatments for a variety of ED symptoms, including body dissatisfaction, craving, and negative emotions. Recently, different researchers suggested that EDs may reflect a broader impairment in multisensory body integration, and a particular VR technique—VR body swapping—has been used to repair it, but with limited clinical results. In this paper, we use the results of a systematic review employing PRISMA guidelines that explore inner body perception in EDs (21 studies included), with the ultimate goal to analyze the features of multisensory impairment associated with this clinical condition and provide possible solutions. Deficits in interoception, proprioception, and vestibular signals were observed across Anorexia and Bulimia Nervosa, suggesting that: (a) alteration of inner body perception might be a crucial feature of EDs, even if further research is needed and; (b) VR, to be effective with these patients, has to simulate/modify both the external and the internal body. Following this outcome, we introduce a new therapeutic approach—Regenerative Virtual Therapy—that integrates VR with different technologies and clinical strategies to regenerate a faulty bodily experience by stimulating the multisensory brain mechanisms and promoting self-regenerative processes within the brain itself.
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Whitney, Shiloh. "Merleau-Ponty on the Mirror Stage: Affect and the Genesis of the Body Proper in the Sorbonne Lectures." Journal of Phenomenological Psychology 49, no. 2 (October 16, 2018): 135–63. http://dx.doi.org/10.1163/15691624-12341344.
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Abstract While Merleau-Ponty’s Phenomenology of Perception relies on the descriptive register of the body proper, his Sorbonne lectures on child psychology investigate the genesis of the experience of a body as one’s own. I demonstrate the uniqueness of Merleau-Ponty’s account of the narcissistic affect and sociality involved in this developmental process, distinguishing his account vis-à-vis Wallon’s and Lacan’s studies of the mirror stage. I conclude that in Merleau-Ponty’s account, (1) the experience of the body proper is not singular, but encompasses a range of phenomenological variation; and (2) the genesis of the body proper is not confined to the mirror stage. The production of bodily boundaries is an ongoing process identified not only with its advent in childhood, but also with adult emotional life. The boundaries between inner and outer domains of perception are not merely discovered, but must be negotiated and cultivated in the intercorporeal affective dramas of adult life.
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Sebri, Valeria, and Gabriella Pravettoni. "Tailored Psychological Interventions to Manage Body Image: An Opinion Study on Breast Cancer Survivors." International Journal of Environmental Research and Public Health 20, no. 4 (February 8, 2023): 2991. http://dx.doi.org/10.3390/ijerph20042991.
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Objective: Oncological care affects the body strongly, even some years after therapies. Body image, as the mental representation of one’s own body, is particularly affected by breast cancer, with a high level of dissatisfaction and negative perception. Literature has shown the effectiveness of various psychological interventions to promote body image in breast cancer survivors, dealing with inner sensations and related emotions and thoughts. The present opinion study presents BI issues and personalized psychological interventions to increase a positive BI in breast cancer survivors. Conclusions: Implementing specific and personalized psychological interventions tailored on BI, the characteristics of oncological journey and emotional and cognitive issues is fundamental. Directions for clinical practice are given.
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Sodnompilova, Marina M. "«Язык» тела: тело в трансляции сенсорной информации в традиционном мировоззрении тюрко-монгольских народов." Монголоведение (Монгол судлал) 13, no. 3 (December 30, 2021): 486–95. http://dx.doi.org/10.22162/2500-1523-2021-3-486-495.
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The article aims to study the information context of the body signs and the perception of this information by Inner Asian nomads in terms of man and nature interaction. Methods. The research is based on general scientific methods and particular methods of historical science, such as the historical-comparative research method and the method of cultural-historical reconstruction. Materials. In terms of studies of humans as social and biological beings, it is relevant to examine the human body in the system of traditional somatic representations of the Turkic-Mongolian peoples of Inner Asia. In their worldview, the human body represents a specialized “map” of messages of a physiological nature, where organs and body parts were seen as symmetrical and their messages were perceived as negative or positive, depending on location on the left or on the right. Of relevance was also whether the sign came from the upper or lower part of a particular organ. Special attention was paid to the “movements” of the liver and the heart. Conclusions. The study shows that the world that surrounds a person appeared as a complex multidimensional information space, with sensory information playing an important part in its perception. This information was not limited to images created by the senses. In fact, the entire body, including internal organs, was perceived as such a conductor, with various manifestations of a physiological nature, such as trembling, noises, itching, and pains serving as “messages”. Individuals that had special body sensitivity were described as those of “open flesh” or of “light bones”; these were usually the only child in the family or one of the twins.
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Jonkus, Dalius. "Greimas’s Semiotics: Between Structuralism and Phenomenology." Problemos 96 (October 16, 2019): 83–95. http://dx.doi.org/10.15388/problemos.96.7.
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Greimas’s semiotics is characterized by an inner duality. This is the inner tension between structuralism and phenomenology. The aim of the paper is to reveal the relationship between structuralism and phenomenology in semiotics. Structuralism and phenomenology have a different understanding of the role of the subject in creating and understanding meanings. Early Greimas understood value systems through the linguistic prism and eliminated the discursive system’s subject itself. Late Greimas’s approach to the subject changed and coincided with the subject of daily experience, who was involved in the selection and creation of meanings. Greimas’s semiotics came closer to phenomenology, but only partially. The concept of bodily and sensory experience in Greimas’s semiotics is constructed from objectivistic positions of science. The body and sensual perception are understood as intermediaries between the inner and outer worlds.
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Grush, Rick. "The emulation theory of representation: Motor control, imagery, and perception." Behavioral and Brain Sciences 27, no. 3 (June 2004): 377–96. http://dx.doi.org/10.1017/s0140525x04000093.
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The emulation theory of representation is developed and explored as a framework that can revealingly synthesize a wide variety of representational functions of the brain. The framework is based on constructs from control theory (forward models) and signal processing (Kalman filters). The idea is that in addition to simply engaging with the body and environment, the brain constructs neural circuits that act as models of the body and environment. During overt sensorimotor engagement, these models are driven by efference copies in parallel with the body and environment, in order to provide expectations of the sensory feedback, and to enhance and process sensory information. These models can also be run off-line in order to produce imagery, estimate outcomes of different actions, and evaluate and develop motor plans. The framework is initially developed within the context of motor control, where it has been shown that inner models running in parallel with the body can reduce the effects of feedback delay problems. The same mechanisms can account for motor imagery as the off-line driving of the emulator via efference copies. The framework is extended to account for visual imagery as the off-line driving of an emulator of the motor-visual loop. I also show how such systems can provide for amodal spatial imagery. Perception, including visual perception, results from such models being used to form expectations of, and to interpret, sensory input. I close by briefly outlining other cognitive functions that might also be synthesized within this framework, including reasoning, theory of mind phenomena, and language.
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Gentsch, Antje, and Esther Kuehn. "Clinical Manifestations of Body Memories: The Impact of Past Bodily Experiences on Mental Health." Brain Sciences 12, no. 5 (May 3, 2022): 594. http://dx.doi.org/10.3390/brainsci12050594.
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Bodily experiences such as the feeling of touch, pain or inner signals of the body are deeply emotional and activate brain networks that mediate their perception and higher-order processing. While the ad hoc perception of bodily signals and their influence on behavior is empirically well studied, there is a knowledge gap on how we store and retrieve bodily experiences that we perceived in the past, and how this influences our everyday life. Here, we explore the hypothesis that negative body memories, that is, negative bodily experiences of the past that are stored in memory and influence behavior, contribute to the development of somatic manifestations of mental health problems including somatic symptoms, traumatic re-experiences or dissociative symptoms. By combining knowledge from the areas of cognitive neuroscience and clinical neuroscience with insights from psychotherapy, we identify Clinical Body Memory (CBM) mechanisms that specify how mental health problems could be driven by corporeal experiences stored in memory. The major argument is that the investigation of the neuronal mechanisms that underlie the storage and retrieval of body memories provides us with empirical access to reduce the negative impact of body memories on mental health.
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Zalewska, Agata. "Loss and revival of visual identity: Inner work with clothing." Clothing Cultures 7, no. 2 (September 1, 2020): 177–89. http://dx.doi.org/10.1386/cc_00040_1.
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Lockdown during the COVID-19 pandemic meant an adieu to formal wear. ‘Oh no! How to be me?’ ‐ I panicked, facing an identity crisis, as suits that visually defined me were irrelevant. I allowed clothes to lead the way through the crisis and here present a qualitative research, based on self-ethnography of wardrobe and inner, psychological work with clothing as per guidelines of processwork psychology, involving two ways of thinking: logical and experiential. The objects of the research are formal suits (defining pre-pandemic, ‘normal’ visual identity), sweatpants (a threat to the identity) and overalls (the lockdown outfit). Logical work uses interpretation, association, memory, intellectual understanding of individual, cultural and social perception of clothing and body. Experiential work notices body responses, examines posture, movement and sensory experiences, explores visual images, shapes, colours, textures, details and their appeal. The loss is approached as a death of a certain part of self (formal, official, busy), which gives way to a new, emerging way of being, as specific features of clothes provide a hint of continuity and a link to revival. Dissection of judgement (e.g. lazy) gives access to transformative qualities (idle, effortless). Integration of these qualities means making the unknown known and finally my own. The article remarks on changes in dressing practice, e.g. in styling, care, which reflect the transformative lockdown experience and their impact on social interactions.
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Zavitrenko, Dolores, and Natalia Berezenko. "FEATURES OF THE EFFECT OF MUSIC ON CHILDREN WITH THE SPECIAL NEEDS." Academic Notes Series Pedagogical Science 1, no. 190 (November 2020): 95–100. http://dx.doi.org/10.36550/2415-7988-2020-1-190-95-100.
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In the article the problems of music influence on disabled children are examined. The psychological (the connection of the main music elements with the principal human spheres) and the physiological (the physical music influence on human organs) aspects of music influence on an ordinary child are revealed. The music perception specificity of children with development abnormalities (physical, psychological and mental) is brought out; the peculiarities of music influence on them are contemplated. It is determined that the artistic development of the individual as part of his spiritual culture is a way of transmitting from generation to generation of universal values, in the perception and reproduction of which is the creative self-development of man. Art education is aimed at forming a culture of perception of the world around us, the development of individual abilities to their own transformation and the surrounding reality. We are convinced that art education, due to the specifics of art and the peculiarities of its perception, affects the development of the inner culture of the whole person. Education and culture are inseparable from each other. Art education is a long process and has no end. The growth of artistic culture of the individual determines the growth of cultural potential of society. The main ways of using of music while working with disabled children for therapeutic purposes have been brought forward. The introduction of non-standard, creative means to activate the internal resources of the body of a child with psychophysical disorders creates more chances for its development. That is, creativity is a powerful adaptive method, which with the help of one's own inner forces opens a new world of possibilities. In summary, it is safe to say that music significantly affects the development of all areas of the child (physical, mental and intellectual) and activates the movement, speech, thinking of the child; has the ability to therapeutically (healing, versatile, developing) to influence a child with special educational needs. Methods of music therapy give the opportunity to go beyond the ordinary, to overcome or forget for a while about the disease, to restore the ability to act in accordance with their dreams and preferences. There is a desire to constantly develop. The introduction of non-standard, creative means to activate the internal resources of the body of a child with psychophysical disorders creates more chances for its development. That is, creativity is a powerful adaptive method, which with the help of one's own inner forces opens a new world of possibilities.
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M.Ds, Freddy Yusanto. "MAKNA CANTIK DALAM IKLAN MAGNIFICENT MEANING IN ADVERTISING." Jurnal Ilmiah LISKI (Lingkar Studi Komunikasi) 4, no. 1 (April 17, 2018): 1. http://dx.doi.org/10.25124/liski.v4i1.1192.
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Many theories explain the definition of beauty; it is said that it is seen from their outer beauty and inner beauty, however many Indonesian women still have a strong perception that beautiful women are the ones with bright skin, long hair and slim.Clean & Clear products try to see the meaning of beautiful from its different point of view. It should not be white, long-haired and slim, therefore Clean & Clear ads show female models with different perception of 'beautiful' women in general. This study aims to determine the meaning of outer beauty and inner beauty in Clean & Clear ads version of '1000 tribes Indonesia, different skin colors'. The method used in this research is qualitative research by using semiotics analysis Roland Barthes by focusing on the sign of denotation, connotation, and myth based on critical paradigm. Data collection techniques used here are Clean & Clear ads version of '1000 Indonesian tribe, different skin color as the primary data and reference book, paper and article as the secondary data. The result of study shows that Clean & Clear ads try to highlight inner beauty through high confidence, a loose smile showing the happiness of women who are seen different from their outer beauty, they do not have bright skin and long black hair. Otherwise in this ad, researchers see there is one component of beauty still maintained by Clean & Clear, that is about a slim body. It is seen from the nine female models featured in this ad, all of them are slim. As we all know that many women who are not slim, they are still obsessed to look beautiful.
Keywords: Semiotics, Advertising & Clear, Inner beauty, Outer beauty
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Stončikaitė, Ieva. "Critical Approaches to Ageing Body Politics in the Works of Erica Jong." Societies 9, no. 2 (June 13, 2019): 47. http://dx.doi.org/10.3390/soc9020047.
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The ways we read our bodies and bodily transformations are deeply inscribed in cultural meanings that vary across different historical times and societies. Even if the desire to achieve culturally imposed beauty standards and ideals is relevant to all age groups, anxieties about bodily decline become more pronounced as we approach the final stages of our lives. Physical changes are never just manifestations of cellular and organic loss, but can also be a source of troubled identifies and fragmented personalities caused by the mismatch between our external appearance and the inner perception of the self. This paper offers the longitudinal analysis of female processes of ageing from age-studies and feminist perspectives, as depicted in the works of Erica Jong, a contemporary American writer. It uncovers significant aspects of the pressures older women are subjected to in order to look more appealing in youth-oriented cultures, and demonstrates that the human body is often regarded as a conflicting site of perpetual ambiguities and troubled feelings caused by physical decay.
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McNeilly, Jodie. "Bodily Schemata and Sartre's I and Me: Reflection and Awareness in Movement." Performance Philosophy 2, no. 1 (July 29, 2016): 83. http://dx.doi.org/10.21476/pp.2016.2190.
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Philosophers have faced the problem of self or inner awareness since the self, itself, became something to be known and/or understood. Once dancers ‘let go of the mirror’ (Emily Claid 2006) they too began to face the problem and limits to bodily awareness, developing specific reflective practices to obtain access to their inner bodily selves. But for the phenomenologist, reflection requires an active process of perception, which problematises our grasping of the so-called hidden, organising structures of movement that are unable to be perceived (bodily schemata). For the dancer, then, how is it possible to access and have a deeper understanding of these nonconscious bodily structures? What are the limits to inner bodily awareness?In this article, I draw upon Jean-Paul Sartre’s challenge to Edmund Husserl’s pure ego with his notion of object transcendence in his essay of 1937, Transcendence of The Ego: An existentialist theory of consciousness. I do this as a possible means for understanding bodily schemata and its expression through interactive dance technologies. Using examples from dance, I suggest how bodily schemata can be accounted for if our attention is not directed towards an inner sensing of the body, but towards a site of interaction where objects or materials extend or supraextend our bodies in the form of clothing, costume and digital representations, and where the dancer becomes audience to these distally extended bodily reflections.
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Sodnompilova, M. M., and B. Z. Nanzatov. "Human Body in Traditional Views of Turkic and Mongolian Peoples: Blood and Circulatory System." Bulletin of the Irkutsk State University. Geoarchaeology, Ethnology, and Anthropology Series 34 (2020): 49–58. http://dx.doi.org/10.26516/2227-2380.2020.34.49.
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The study of the human body in the system of traditional somatic ideas of the Turkic and Mongolian peoples of Inner Asia is urgent in the studies of humans as a social and biological beings. The problem of perception and comprehension of the composition of the main features constituting the human body, particularly such biological fluid as blood, is of particular interest in the study of mythological human anatomy. The interest in this element of the human body is due to the increased attention of the Turkic and Mongolian peoples to blood. The views on the nature of blood, the source of its formation, many prohibitions and signs associated with blood are known. Many concepts associated with human anatomy, including blood, formed the basis for the organization of the social structure of nomadic societies. Understanding the significant role of this biological fluid in the functioning of the body formed a certain system of ideas about the dependence of health, hereditary diseases and even a person's character on the appearance and volume of blood as the characteristics of this biological fluid available for visual perception. Blood unlike bone is mobile and changeable in the context of social interpretations. If the bone of the progenitor was not being changed passing to all his descendants, then the blood of representatives of the social community, who took women from different clans as wives, was mixed in marriage unions. The views of the Turkic and Mongolian peoples of Inner Asia on the composition of blood are characterized by uncertainty. The idea of a vital substance, a soul was widely developed in the worldview of the Turko-Mongols. Blood is one of the containers of the vital substance. A number of prohibitions and restrictions associated with blood allow us to talk about the significant role of the sun as a source of life, giving its vital energy to the blood. Obviously, evidence of this “relationship” is the color (red) and the warmth inherent to blood. However, ideas on the nature of blood formed in the traditional worldview of the Mongolian and Turkic peoples and recorded in the 18–19 centuries significantly differ from the early views of the ancestors of the nomads. Reconstruction of the Pra-Altai language made it possible to restore one of the key meanings of the term čiunu (blood) – “soul”, “wind”. We believe that early views on the nature of blood were greatly influenced by the phenomenon of respiration, which is characteristic of all beings.
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Rakhmatova, Alisa Mukhamatovna. "Images of bodily objectification in non-classical lyrics." Филология: научные исследования, no. 6 (June 2022): 22–31. http://dx.doi.org/10.7256/2454-0749.2022.6.38022.
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The object of research in our article is body images in the lyrics of the non-classical stage of the poetics of artistic modality (in the terminology of S. N. Broitman). The subject of research in this article is a specific way of depicting a lyrical subject and/or a lyrical character, in which his body is experienced (comprehended, evaluated) by himself as something separate, independently existing (or the body of a lyrical character is comprehended by a lyrical subject as something independent in relation to his inner world, "soul"). The article examines various methods of bodily objectification in non-classical lyrics based on the material of a number of lyrical works of the twentieth century. The scientific novelty of the research is determined, firstly, by the insufficient study of the artistic specificity of bodily images in lyrics as a kind of literature in general, secondly, by the lack of clarity of the artistic specificity of bodily images in the lyrics of the non-classical stage of the poetics of artistic modality, and thirdly, by the unexplored phenomenon of bodily objectification in both classical and modern lyrics. As a result of the conducted research, a number of conclusions were made. 1. A common feature of bodily objectification in lyrics (with all the variety of its depiction in specific texts) is the following: the perception by the lyrical subject of his body / the body of the lyrical character as another (related to the outside world) while maintaining an actual connection with him. 2. In the works of non-classical lyrics, two main variants of the image of bodily objectification are distinguished: a) in the image of a lyrical subject /character, the body is opposed to the "I"; b) in the image of a lyrical subject / character, the body is opposed to the "I", as well as to a certain extent to the objectified inner principle - the "soul".
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van Vliet, Marja, Miek C. Jong, and Mats Jong. "A Mind–Body Skills Course Among Nursing and Medical Students: A Pathway for an Improved Perception of Self and the Surrounding World." Global Qualitative Nursing Research 5 (January 2018): 233339361880534. http://dx.doi.org/10.1177/2333393618805340.
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Despite increased recognition of self-care and self-awareness as core competences for health care professionals, little attention is paid to these skills during their education. Evidence suggests that a Mind–Body (MB) skills course has the potential to enhance self-care and self-awareness among medical students. However, less is known about the meaning of this course for students and how it affects their personal and professional life. Therefore, we examined the lived experiences with an MB skills course among Dutch medical and Swedish nursing students. This course included various MB techniques, such as mindfulness meditation and guided imagery. Guided by a phenomenological hermeneutical method, three main themes were identified: “ ability to be more present,” “ increased perception and awareness of self,” and “ connection on a deeper level with others.” Overall, participation in the MB skills course served as a pathway to inner awareness and supported connecting with others as well as with the surrounding world.
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Renz, M., O. Reichmuth, D. Bueche, B. Traichel, M. Schuett Mao, T. Cerny, and F. Strasser. "Fear, Pain, Denial, and Spiritual Experiences in Dying Processes." American Journal of Hospice and Palliative Medicine® 35, no. 3 (August 21, 2017): 478–91. http://dx.doi.org/10.1177/1049909117725271.
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Purpose: Approaching death seems to be associated with physiological/spiritual changes. Trajectories including the physical–psychological–social–spiritual dimension have indicated a terminal drop. Existential suffering or deathbed visions describe complex phenomena. However, interrelationships between different constituent factors (e.g., fear and pain, spiritual experiences and altered consciousness) are largely unknown. We lack deeper understanding of patients’ inner processes to which care should respond. In this study, we hypothesized that fear/pain/denial would happen simultaneously and be associated with a transformation of perception from ego-based (pre-transition) to ego-distant perception/consciousness (post-transition) and that spiritual (transcendental) experiences would primarily occur in periods of calmness and post-transition. Parameters for observing transformation of perception (pre-transition, transition itself, and post-transition) were patients’ altered awareness of time/space/body and patients’ altered social connectedness. Method: Two interdisciplinary teams observed 80 dying patients with cancer in palliative units at 2 Swiss cantonal hospitals. We applied participant observation based on semistructured observation protocols, supplemented by the list of analgesic and psychotropic medication. Descriptive statistical analysis and Interpretative Phenomenological Analysis (IPA) were combined. International interdisciplinary experts supported the analysis. Results: Most patients showed at least fear and pain once. Many seemed to have spiritual experiences and to undergo a transformation of perception only partly depending on medication. Line graphs representatively illustrate associations between fear/pain/denial/spiritual experiences and a transformation of perception. No trajectory displayed uninterrupted distress. Many patients seemed to die in peace. Previous near-death or spiritual/mystical experiences may facilitate the dying process. Conclusion: Approaching death seems not only characterized by periods of distress but even more by states beyond fear/pain/denial.
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Sumati, Yadav. "Exploring Soul, Nature, and God. A Triad in Bhagavad gita." Perichoresis 15, no. 2 (July 1, 2017): 101–18. http://dx.doi.org/10.1515/perc-2017-0012.
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Abstract Humans have always been and still are fascinated by the elusive phenomenon of soul and have devised various approaches to interpret it and attribute different names to it; depending on which part, which religion, which tribe and which sect of the world they belong to. Theologians to philosophers to spiritual thinkers to literary authors and critics to scientists—all seem to be researching and explaining its nature and place in the universal scheme of things. Interestingly, there is a unanimity among all, regarding the eternity and indestructibility of soul. The ancient Hindu scripture, Bhagavad Gita establishes soul (Jivatma) as a triad of Self, Nature (Prakriti: material reality) and God (Parmeshvara). The inner self is Soul which bears reflections of both, the physical nature and God. Malleable in ignorance, it identifies with the sense-perception dominated body but once realising its true nature, it is capable of governing the body and its actions. With the support mechanisms and persistence, it traverses across individual body consciousness to universal consciousness. This article strives to make a hermeneutic study of this metaphysical text; inquiring how awareness of the duality of nature; transient and permanent, triggers a gradual process of evolution, leading to a complete transformation when a soul resides within a body as a unifying factor; not for exploiting it or others or vice versa but for bringing about universal harmony.
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Huang, Di. "Accounting for Imaginary Presence." Sartre Studies International 27, no. 1 (June 1, 2021): 1–22. http://dx.doi.org/10.3167/ssi.2021.270102.
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Both Husserl and Sartre speak of quasi-presence in their descriptions of the lived experience of imagination, and for both philosophers, accounting for quasi-presence means developing an account of the hyle proper to imagination. Guided by the perspective of fulfillment, Husserl’s theory of imaginary quasi-presence goes through three stages. Having experimented first with a depiction-model and then a perception-model, Husserl’s mature theory appeals to his innovative conception of inner consciousness. This elegant account nevertheless fails to do justice to the facticity and bodily involvement of our imaginary experience. Sartre’s theory of analogon, based on his conception of imaginary quasi-presence as ‘magical’ self-affection, embodies important insights on these issues. Kinesthetic sensations and feelings are the modes in which we make use of own body to possess and be possessed by the imaginary object, thus lending it a semblance of bodily presence.
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Kacharova, V. "Justification of Empirical Examination of Peculiar Human Selectivity." Herald of Kiev Institute of Business and Technology 39, no. 1 (March 28, 2019): 23–28. http://dx.doi.org/10.37203/kibit.2019.39.05.
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The article reveals the background to the study of the problem of actualization of specific analyzer sensitivity in the face of experiencing a psychological crisis. The empirical research on the manifestation of the features of the process of functioning of supersensitive perception is presented. A pilot study on the selected topic and the analysis of its results are described. The plan of the primary research of factors of actualization of specific perception is formulated. It is well known that there are five analyzer systems: sight, smell, touch, hearing and taste. At present, due to the successes of biology and our fuller understanding of the higher nervous activity, they have been sufficiently studied. However, there are some peculiarities of perception that do not fit into these sensations. The ability to perceive information from under-studied sources is defined as a supersensitive or specific analytic sensitivity. Usually, not all people have a supersensitive perception. However, we believe that the decisive factor in its appearance is not the identity of the carrier of the specific analyzer sensitivity, but the events after which it was actualized. It is well-known that way out of the crisis requires a person to use resources that are not used in everyday life. When experiencing a crisis, which is the impossibility of realizing life's plans, the realization of these concealed opportunities begins to be realized. At the same time, it is often the case that after the end of the stress factors, the manifestation of specific perception ceases, which only proves its narrow functional purpose. That is why our work hypothesizes that a specific perception, which is generally familiar to all people, is prone to show up as a result of the action on the human body of such crisis factors, which can be dealt with in the usual, commonly used ways. The detection of a person's manifestation of cases of supersensitive perception requires a unique level of attention to his inner world, which can be exacerbated during a crisis. The manifestation of a specific perception can have a warning, signalling or healing function.
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Ikeo, Reiko. "An analysis of viewpoints by the use of frequent multi-word sequences in DH Lawrence’sLady Chatterley’s Lover." Language and Literature: International Journal of Stylistics 25, no. 2 (May 2016): 159–84. http://dx.doi.org/10.1177/0963947016638986.
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This paper examines how particular multi-word sequences and a set of adjectives that are closely related to the leading protagonists’ viewpoints contribute to the character development and narrative construction in the fictional text, DH Lawrence’s Lady Chatterley’s Lover (LCL). LCL is an iconic novel that explores sensuality and sexuality as being an essential part of humanity. To collect linguistic material for examination, I used a frequency list of the text of LCL as the primary source. From the frequency list, the most frequent mental verbs, perception verbs, body part nouns and adjectives were chosen for retrieving the most frequent 2/3-grams. These expressions, which occur frequently in the text, are primarily used for establishing the viewpoint of the leading character, Connie. These verbs, nouns and adjectives are also used to present the other main characters’ internal states, perceptions and viewpoints, although less frequently. These characters’ inner worlds, compared with Connie’s, whose intentions, motives and desires are transparent to the reader, appear to be less discernible and more distant from the reader. However, after Connie became intimately involved with the gamekeeper, Mellors’s viewpoint is more often introduced by similar lexical items to those that were applied to presenting Connie’s internal states. The analysis has revealed how particular linguistic means are related to different characters’ viewpoints.
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Mao, J., X. Wang, ZY Hao, X. Zheng, and GX Jing. "Sharpness simulation and optimization of a direct injection diesel engine noise." Proceedings of the Institution of Mechanical Engineers, Part C: Journal of Mechanical Engineering Science 228, no. 16 (February 17, 2014): 2915–24. http://dx.doi.org/10.1177/0954406214524745.
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A new sharpness algorithm has been proposed for improved integrity and human auditory perception, considering the complete sound transfer functions of the concha, middle ear, and inner ear. A new algorithm-based design procedure has been employed to evaluate the sharpness of a direct injection diesel engine noise. Normal components of the vibration velocities of the engine block surface were calculated using flexible multi-body dynamic analysis, verified by the engine bench tests and then extracted to simulate the structural radiated noise via standard boundary element codes. The acoustic response results revealed that considerable sound power levels existed in the main frequency ranges of 1550–1900 Hz and 2350–2800 Hz. After the engine block was modified and bench-tested, it was found that the sharpness of the measured engine noise was reduced by 6.47%. This has validated the new algorithm and the new algorithm-based design procedure which made the engine sound lower-pitched.
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Ulva, Siti Maria, Wellfarina Hamer, Citra Ayyuhda, and Linda Nurlatifah. "INTERPRETASI MAKNA CANTIK DI KALANGAN MAHASISWA DALAM PERSFEKTIF FENOMENOLOGI SOSIAL." SETARA: Jurnal Studi Gender dan Anak 3, no. 2 (November 12, 2021): 12. http://dx.doi.org/10.32332/jsga.v3i2.3640.
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Abstract : Beauty is the most beautiful gift that God gives to every woman, how to care for it is also a nature that cannot be separated from the discussion of women, especially in the current millennial era. Beauty for the perception of many women can be relative and difficult to describe, but its meaning can be seen in different perspectives. This study aims to reveal what the meaning of beauty looks like for students of the IAIN Metro Social Studies Department, because based on the author's observations it is found that there are differences in perceptions in terms of interpreting beauty which tend to be seen from appearance so that students try to look beautiful by wearing make-up on campus so that beauty becomes a necessity of social recognition, appreciation and self-actualization. This study was analyzed using the theory of Phenomenology by Alfred Schutz. This study uses a qualitative research method with a phenomenological study approach. The results showed that there were various perceptions of the meaning of beauty for each student, especially Tadris IPS IAIN Metro students in interpreting beauty which tended to be objective in terms of: (1) ideal body shape (2) white and bright skin (3) attractive (outer beauty) rather than subjective meaning as seen from (1) Intellectual Intelligence (2) Emotional Intelligence (3) Spiritual Intelligence (Inner Beauty). The meaning of beauty for students is very diverse, every effort is made to meet certain beauty standards because then they will be more confident, get praise and attention and feel welcomed in a social environment.
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Cheema, Amna Umer. "Elizabeth Bishop and the Watery Discourse: The Semiotic Chora at play." Journal of English Language, Literature and Education 3, no. 02 (December 20, 2021): 69–83. http://dx.doi.org/10.54692/jelle.2021.030294.
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This paper theorizes the use of water imagery in Elizabeth Bishop’s selected postmodern poetry namely, “The Map”, “The Imaginary Iceberg” and “The Man-Moth”. Speaking in the language of tears, lake, bay, river, strait, sea and ocean, Bishop personifies water for culture and its language. It is on this basis that Bishop comes close to the French psychoanalyst and linguist, Julia Kristeva’s concept of the semiotic chora. Kristeva calls it a space of maternal discourse, where the fluid realm of mother’s body called chora celebrates the fluidity of semiotic desires and expresses them through the symbolic language of the world outside her body. Bishop revisits this bodily space, time and again, to acquire subjectivity through the mother/child bond. Bishop’s poetic language celebrates this relationship between the semiotic (maternal) and symbolic (paternal) realm of language. The symbolic enables the semiotic to express itself, and the semiotic shatters the rigidity of the symbolic meanings through an ongoing process of signification. This reciprocity, through the semiotic chora, makes Bishop’s identity fluid and always in motion towards multiplicity. This plurality brings newness to Bishop’s poetry and engages the researcher with fresh perspectives of outer vision, inner perception, structural patterns and make her poetry eventful.
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Bueno, Juliana Nishimura, Cinira Assad Simão Haddad, Samantha Karlla Lopes De Almeida Rizzi, Patricia Santolia Giron, Gil Facina, and Afonso Celso Pinto Nazário. "Evaluation of body image, quality of life, tactile sensitivity and pain in women with breast cancer submitted to surgical intervention." Revista da Associação Médica Brasileira 64, no. 6 (June 2018): 530–36. http://dx.doi.org/10.1590/1806-9282.64.06.530.
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SUMMARY Breast cancer is one of the most common types of tumor in the world and the most common among women. There are several treatments for breast cancer; however, the condition often can be accompanied by severe complications in a woman's life. OBJECTIVE: o evaluate and compare body image perception, quality of life, tenderness, and pain in women with breast cancer during preoperative and postoperative periods of 30, 60 and 90 days. MATERIALS AND METHODS: We conducted a prospective longitudinal study. The patients answered the questionnaire “How I relate to my own body”, EORTC QLQ-C30 and EORTC QLQ-BR23. We assessed upper limb and breast sensitivity with an esthesiometer. Patients were questioned about the presence and level of pain on a scale of 0 to 10. RESULTS: For body image, it was possible to observe a significant difference between pre and postoperative at 30 days. There were changes in some areas of the EORTC QLQ C30 and EORTC QLQ BR23 questionnaires, such as arm and breast symptoms, social function, constipation, sexual function and satisfaction, among others. For evaluation of breast and axilla sensitivity and assessment of pain, all postoperative periods showed significant differences when compared to the preoperative period. The sensitivity of the inner region of the arm presented no significant change. CONCLUSION: The difference found in the study shows that evaluations on all scales should be done in several periods, using a proper treatment for the changes and individuality of each patient.
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Kanna, Balavenkatesh, Erida Castro-Rivas, Euripides Roques, Shirley Magabo, Tina Washington, Mohammad Faiz, Namita Tiwari, Andrea Faraci, and Edgardo Guzman. "2377." Journal of Clinical and Translational Science 1, S1 (September 2017): 75. http://dx.doi.org/10.1017/cts.2017.266.
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OBJECTIVES/SPECIFIC AIMS: More than 2 out of 3 adults in the United States are overweight or obese. Obesity disproportionately affects minority populations. There is limited data on obesity and CVD risks among inner-city minority cab drivers in New York City (NYC). The goal is to study perceptions, knowledge and health behaviors of Hispanic livery cab drivers of NYC that contributes to obesity. METHODS/STUDY POPULATION: We conducted an observational study of focus groups related to perception, knowledge, or behavior among Latino livery cab drivers of NYC. Direct transcription of the taped recordings into concepts were grouped into themes and common themes were categorized. The sample size of the focus groups was based on the saturation point where common themes emerged. RESULTS/ANTICIPATED RESULTS: In total, 25 Latino livery cab drivers were enrolled. Of those, 24 were men. Mean age is 53 years (21–69); body mass index (BMI) is 31 (22.8–38.7) kg/m2; 50% had hypertension and 27% had diabetes. Eight dominant themes emerged. Cab drivers were aware of their increased risk for CVD which most of them attributed to work stress, sedentary lifestyle, and poor eating habits “on-the-go”. In particular, they mentioned a tendency of having “Pipa,” a Spanish term denoting increased abdominal girth, which they equated to early death. Family and social support was an important facilitator in changing unhealthy behaviors. DISCUSSION/SIGNIFICANCE OF IMPACT: Our study shows that minority cab drivers are generally obese or overweight and aware of their personal risk factors for CVD including central obesity. Social and family support may be key to improving their lifestyle. An evidenced-based health model that includes family education and decision support will be tested in our next study phase to understand if it can improve body weight.
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Velázquez González, Juan. "Esencia y posibilidad de la intersubjetividad en Edith Stein y Max Scheler: Presentificación empática y percepción simpatética en la Fremderfahrung." Revista Portuguesa de Filosofia 78, no. 1-2 (July 31, 2022): 81–110. http://dx.doi.org/10.17990/rpf/2022_78_1_0081.
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This paper claims that phenomenon of empathy (Einfühlung), described by Edith Stein, and phenomenon of sympathy (Mitgefühl), analysed by Max Scheler, offer complementary insights into the essence of intersubjective link and into the conditions of possibility for experiencing the Other (Fremderfahrung). Stein’s and Scheler’s phenomenological analyses took place in the context of Husserlian researches on intersubjectivity problems, following a critical attitude towards modern theories of sympathy and towards Lipps’ psychology of empathy as well. However, Scheler’s and Stein’s standpoints got also together on the basis of a philosophical affinity and a critical shared position with regard to Husserl’s transcendental constitution of phenomenology. According to Stein to empathize involves a particular kind of apperception that actualizes the original contents of living experiences of the alien body in a non-original way, whereas for Scheler to sympathize refers to the manner of feeling with others some shared emotions, in an original way, thanks to inner perception of the living life of the neighbour, as another condition of possibility for the Fremderfahrung.
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Brier, Søren. "Intrasemiotics and cybersemiotics." Sign Systems Studies 30, no. 1 (December 31, 2002): 113–28. http://dx.doi.org/10.12697/sss.2002.30.1.07.
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The concept of intrasemiotics designates the semiosis of the interpenetration between the biological and psychological autopoietic systems as Luhmann defines them in his theory. Combining a Peircian concept of semiosis with Luhmann’s theory in the framework of biosemiotics makes it possible for us to view the interplay of mind and body as a sign play. The recently suggested term ‘sign play’ pertains to ecosemiotics processes between animals of the same species stretching Wittgenstein’s language concept into the animal world of signs. With intrasemiotics there is an inner interplay. Lorenz in ethology has used the concept of motivation, and Uexküll the concept of tone, mostly describing the outgoing effect on perception and the reactions on perception. One could view intrasemiotics as the interplay between Lorenz’ biologically defined motivations and Freud’s Id, understood as the psychological aspect of many of the natural drives. In the last years of development of his theory Lorenz studied how emotional feedback can introduce just a little learning through pleasurable feelings also into the instinctive systems because, as he reasoned, there must be some kind of reward going through instinctive movements, thus making the appetitive searching behaviour for sign stimuli possible. But he never found an acceptable way of modelling motivation in biological science. A cybersemiotic model may combine these approaches, defining various concepts of thoughtsemiotics, phenosemiotic and intrasemiotics, combining them with the already known concepts of exosemiotics, ecosemiotics, endosemiotics to an approach which studies the self-organising semiotic processes in living systems.
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Col, Giovanni Da. "The View from Somewhen: Events, Bodies and the Perspective of Fortune around Khawa Karpo, a Tibetan Sacred Mountain in Yunnan Province." Inner Asia 9, no. 2 (2007): 215–35. http://dx.doi.org/10.1163/146481707793646548.
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AbstractSimilarly to the Amerindian model, in Tibetan cosmology humans and nonhumans share an inner principle under the form of consciousness (rnam shes). Corporeal differences and perspectival access are nevertheless determined by the economy of a ‘field of fortune’. This fieldmay be regarded as a formof ‘clothing’ a being ‘wears’: a ‘body’ that may provide cosmological mobility, a ‘poor man ’s way’ to assume nonhumans’ points of view and transcending ontological domains without having to be a shaman. Nevertheless, the field is unstable and his configuration fragmented and folded. Each ‘perspective’ needs an event in order to be transiently activated and unfolding the configuration of forces composing a body of fortune. The absence of ideas of fortune and karma among Amerindians results in a perspectivism as being predominantly a spatial view from somewhere.Among Tibetans, an economy of merit and fortune produces an evenemental perception, a view from somewhen where perspectives are also points of view on one’s karmic continuum. After discussing notions of fortune, merit and the Tibetan perceptual propensity in relation to other living beings, this paper will examine the ontology of some key Tibetan bodies and their relation with perspectivism: the zombie (ro langs), the mountain god (yul lha), the reckless hunter (rngon pa), the ‘living Buddha’ (sprul sku) and the idiom of ‘emanation’ (sprul pa), commonly known as ‘incarnation’.
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Rupchev, G., M. Vinogradova, A. Malyutina, A. Tkhostov, and A. Ryzhov. "Psychological Traits of Skin Picking Disorder and Psychogenic Itch." European Psychiatry 41, S1 (April 2017): S278. http://dx.doi.org/10.1016/j.eurpsy.2017.02.120.
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IntroductionDespite the intense discussion of psychiatric comorbidity in psychodermatology, research on psychological components of skin picking and psychogenic itch is limited, especially when it concerns patients’ representation of skin perception and their attitude towards disease.ObjectivesTo characterize psychological traits of skin picking and psychogenic itch disorder by comparing aspects of bodily experience.AimsTo reveal internal relations of different components of bodily experience in skin picking and psychogenic itch.MethodsThirty patients with skin picking disorder (L98.1) and 18 patients with psychogenic itch (F45.8) participated in the study. The psychosemantic method “Classification of sensations” was used to assess bodily experience. It includes estimation of 80 descriptors from 6 classes of bodily sensations: skin (ex. “itch”), inner body (ex. “sickness”), receptor (ex. “sticky”), emotional (ex. “anxiety”), dynamics (ex. “exhaustion”) and attitudinal descriptors (ex. “bad”). Cluster and factor analysis were performed.ResultsThe most significant aspect of bodily experience in skin picking was its dynamics as a transition from irritation to calmness connected with the sensation of itch opposed to all other sensations (there were opposite signs of factor loadings of these variables and they were included in the factor explaining 45% of total variance). In contrast, in psychogenic itch these relations are diffuse and consist of connections between skin sensations and inner bodily sensations and descriptors of emotions reflecting functional origin of disorder.ConclusionTraits of psychological components in skin picking disorder and psychogenic itch should be concerned in the complex (psychiatric, psychological and dermatological) treatment of these disorders.Disclosure of interestThe authors have not supplied their declaration of competing interest.
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Mohlin, Camilla, Dick Delbro, Anders Kvanta, and Kjell Johansson. "Evaluation of Congo Red Staining in Degenerating Porcine Photoreceptors In Vitro: Protective Effects by Structural and Trophic Support." Journal of Histochemistry & Cytochemistry 66, no. 9 (April 6, 2018): 631–41. http://dx.doi.org/10.1369/0022155418768222.
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Congo red (CR) is a histological stain used for the detection of extracellular amyloids mediating various neurodegenerative diseases. Given that damaged photoreceptors appear to degenerate similarly to other nerve cells, CR staining was evaluated in experimentally injured porcine retina. CR staining appeared mostly as discrete cytosolic deposits with no obvious plaque formation during the investigated time period. Increases of CR labeling coincided temporally with the known accumulation of mislocalized opsins and increases of cell death. Coculture, either with human retinal pigment epithelium (ARPE) or human neural progenitor (ReN) cells, was accompanied by a significant reduction of CR labeling. Of particular interest was the reduction of CR labeling in cone photoreceptors, which are important for the perception of color and fine details and afflicted in age-related macular degeneration (AMD). Electron microscopy revealed inclusions in the inner segment, cell body, and occasionally synaptic terminals of photoreceptor cells in cultured specimens. Closer examinations indicated the presence of different types of inclusions resembling protein aggregates as well as inclusion bodies. The current results indicate that injury-related response resulted in accumulation of CR deposits in photoreceptor cells, and that trophic and/or structural support attenuated this response.
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Apostolopoulos, Nikos C. "What is Movement?" International Journal of Kinesiology and Sports Science 7, no. 1 (January 31, 2019): 9. http://dx.doi.org/10.7575/aiac.ijkss.v.7n.1p.9.
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On the basis of their corporeity humans are not only beings of distance but also the beings of proximity, rooted beings, not only inner worldly but also beings in the world (Patocka, 1998)Over the centuries the dialectical confluence of metaphysics and epistemology has been at the forefront in the attempt to define the concept of what it is to be human and ultimately human existence. The union of several aspects conceived from these two opposite elements has been responsible for the genesis of numerous philosophical terms and ideas such as: rationalism, materialism, socialism and idealism. Although these terms reference something different, what is primarily at the core has been the endeavour to analyse and demonstrate that it is through man’s relationship with nature that one garners the understanding of self. Human consciousness in conjunction with a spatio-temporal perception, defined as movement through the time-space continuum, creates the condition where the possibility of defining the essence of existence may blossom. In this commentary, an effort is made to present movement, specifically its relationship to the “body” as the physical construct for the meaning of self.
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Borisova, O. G., and L. Yu Kostina. "Somatisms in the Dialect World View of the Kuban Subdialect Speakers: A Fulfilled Cognitive Potential." Uchenye Zapiski Kazanskogo Universiteta. Seriya Gumanitarnye Nauki 162, no. 5 (2020): 159–76. http://dx.doi.org/10.26907/2541-7738.2020.5.159-176.
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This paper refers to the ideas of cognitive dialectology and studies the somatic cultural pattern in the dialect world view of the Kuban subdialect speakers. Idiographic presentation of phraseological units with a somatic component and detection of benchmark areas, which are interpreted by the Kuban subdialect speakers as having an anatomic focus on their body, revealed the cognitive specific character of somatisms in the Kuban phraseological units and paroemias. The obtained results prove the high level of corporeality in the world view of Kuban people. The word-building productivity of somatic vocabulary and its ability to form metaphors were demonstrated. The analysis of a whole variety of examples confirmed that the main functions of certain body parts often serve as the basis for representational apprehension of situations. The abstract reinterpretation of somatism makes it acquire a symbolic function instead of a nominative one. Specific cases illustrate certain constitutive characteristics of the dialect as a gnoseological and cultural phenomenon: pessimism, as well as parceling of cognitive objects, which are conceptualized in the dialect world view due to their importance to village residents. The most important result obtained is the detection of nation-wide and highly localized features in the implementation of the somatic code of the dialect world view of the Kuban subdialect speakers. The dialect features at the level of inner form of phraseological units were considered. Using phraseological units and paroemias, the view of the Kuban subdialect speakers on the linguistic situation in the region and the subethnical perception of Kuban Cossacks’ military routine were discussed.
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Toadvine, Ted. "The Time of Animal Voices." Konturen 6 (September 16, 2014): 22. http://dx.doi.org/10.5399/uo/konturen.7.0.3532.
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Phenomenology’s attention to the theme of animality has focused not on animal life in general but rather on the animal dimension of the human and its contested relation with humanity as such. Phenomenology thereby reproduces Agamben’s “anthropological machine” by which humanity is constructed through the “inclusive exclusion” of its animality. The alternative to this “inclusive exclusion” is not, however, a return to kinship or commonality, but rather an intensification of the constitutive paradox of our own inner animality, understood in terms of the anonymous, corporeal subject of perception that lives a different temporality than that of first-person consciousness. This provides us with an entirely different context for encounter with non-human others, insofar as they speak through our own voices and gaze out through our own eyes. This position is developed through a reading, first, of the proximity of Merleau-Ponty’s early work with that of Max Scheler, who paradigmatically reduces human animality to bare life. Merleau-Ponty differentiates himself from Scheler by emphasizing, in The Structure of Behavior, that life cannot be integrated into spirit without remainder. Merleau-Ponty’s later work thinks this remainder as the ineliminable gap and delay in the auto-affection of the body and as a chiasmic exchange that anticipates Deleuze and Guattari’s concept of “becoming animal.” This remainder of life within consciousness is the immemorial past of one’s own animality. It follows that our “inner animality” is neither singular nor plural but a kind of pack that speaks through the voice that I take to be mine. Furthermore, in the exchange of looks between myself and a non-human other, the crossing of glances occurs at an animal level that withdraws from my own reflective consciousness.
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Larsson, Matz. "Why do fish school?" Current Zoology 58, no. 1 (February 1, 2012): 116–28. http://dx.doi.org/10.1093/czoolo/58.1.116.
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Abstract Synchronized movements (schooling) emit complex and overlapping sound and pressure curves that might confuse the inner ear and lateral line organ (LLO) of a predator. Moreover, prey-fish moving close to each other may blur the electro-sensory perception of predators. The aim of this review is to explore mechanisms associated with synchronous swimming that may have contributed to increased adaptation and as a consequence may have influenced the evolution of schooling. The evolutionary development of the inner ear and the LLO increased the capacity to detect potential prey, possibly leading to an increased potential for cannibalism in the shoal, but also helped small fish to avoid joining larger fish, resulting in size homogeneity and, accordingly, an increased capacity for moving in synchrony. Water-movements and incidental sound produced as by-product of locomotion (ISOL) may provide fish with potentially useful information during swimming, such as neighbour body-size, speed, and location. When many fish move close to one another ISOL will be energetic and complex. Quiet intervals will be few. Fish moving in synchrony will have the capacity to discontinue movements simultaneously, providing relatively quiet intervals to allow the reception of potentially critical environmental signals. Besides, synchronized movements may facilitate auditory grouping of ISOL. Turning preference bias, well-functioning sense organs, good health, and skillful motor performance might be important to achieving an appropriate distance to school neighbors and aid the individual fish in reducing time spent in the comparatively less safe school periphery. Turning preferences in ancestral fish shoals might have helped fish to maintain groups and stay in formation, reinforcing aforementioned predator confusion mechanisms, which possibly played a role in the lateralization of the vertebrate brain.
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Lindhard, Tina. "Emotions Including Anger, Bodily Sensations and The “Living Matrix”." Open Psychology Journal 8, no. 1 (January 30, 2015): 3–10. http://dx.doi.org/10.2174/1874350101508010003.
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The importance of the body is enormous; it is our physical reality. So maybe it is about time we recognize not only that "there is no human function which does not involve both the brain and social context" [1], but also that there is certainly no human function that does not also involve our bodies and all that this implies. And we may well ask what in fact does this imply? Science in general has been interested in a world "out there". However, largely due to quantum physics, consciousness, awareness, inner experiencing and human perception are now being taken seriously in many fields of study such as transpersonal psychology, anthropology, and neuroscience. Even new disciplines like consciousness studies and electronic biology are being created. Psychology, in its endeavor to be recognized as a science, has largely made an object of its field of interest by looking at the human being in a mechanical way. Psychology too, almost by definition, has concerned itself mainly with certain aspects, namely the mind (usually associated with the brain), neurological processes and behavior and it has therefore neglected the body. The phenomenological method, as an additional way of gaining information through introspection, will also briefly be discussed here In this essay the effect of our thoughts when naming an emotion such as anger and fear on our bodies will be considered. In addition the "living matrix" model, which owes its origin to quantum mechanics and electronic biology, will be presented as a new complementary way of understanding how the living organism functions. The basic tenets of the quantum reality will also be presented.
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Sarakaeva, Asya A., and Elina A. Sarakaeva. "The Hopping Dead. Zombies in the Chinese Culture." Corpus Mundi 2, no. 4 (December 27, 2021): 60–111. http://dx.doi.org/10.46539/cmj.v2i4.54.
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The article examines the image of zombies in Chinese culture, the traditional perception of their appearance and internal characteristics. A wide scope of written sources served as the basis of the study: inscriptions on oracle bones, ancient fortune-telling calendars, historical treatises, chronicles and commentaries on chronicles, essays on geography and medicine, fiction of old and modern China, as well as entries and comments from the Chinese blogosphere.
The authors examine how the idea of evil spirits (with a body or bodiless ones) first appeared in the religious worldview of the ancient Chinese, and trace its origin to the doctrine of existence of multiple souls in one person. The article also details the formation of the pictorial image of Chinese zombies: animated corpses covered with hair or dressed as government officials, with their arms extended forward, hopping on straight legs unable to bend their knees. As for the functional characteristics of zombies, the authors discuss not only their well-known features (e.g., cannibalism), but also their deep inner connection with water and drought. In conclusion, the authors explore the evolution of zombies in modern urban legends and demonstrate the continuity of traditional demonology that develops into modern narrative.
Apart from that, the article contains a number of analogies and comparisons of the Chinese image of zombies with other nations’ mythological tradition.
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Marks, David F. "I Am Conscious, Therefore, I Am: Imagery, Affect, Action, and a General Theory of Behavior." Brain Sciences 9, no. 5 (May 10, 2019): 107. http://dx.doi.org/10.3390/brainsci9050107.
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Organisms are adapted to each other and the environment because there is an inbuilt striving toward security, stability, and equilibrium. A General Theory of Behavior connects imagery, affect, and action with the central executive system we call consciousness, a direct emergent property of cerebral activity. The General Theory is founded on the assumption that the primary motivation of all of consciousness and intentional behavior is psychological homeostasis. Psychological homeostasis is as important to the organization of mind and behavior as physiological homeostasis is to the organization of bodily systems. Consciousness processes quasi-perceptual images independently of the input to the retina and sensorium. Consciousness is the “I am” control center for integration and regulation of (my) thoughts, (my) feelings, and (my) actions with (my) conscious mental imagery as foundation stones. The fundamental, universal conscious desire for psychological homeostasis benefits from the degree of vividness of inner imagery. Imagery vividness, a combination of clarity and liveliness, is beneficial to imagining, remembering, thinking, predicting, planning, and acting. Assessment of vividness using introspective report is validated by objective means such as functional magnetic resonance imaging (fMRI). A significant body of work shows that vividness of visual imagery is determined by the similarity of neural responses in imagery to those occurring in perception of actual objects and performance of activities. I am conscious; therefore, I am.
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Sodnompilova, M. M., and B. Z. Nanzatov. "The «bone» version of the anthropomorphic model in the traditional worldview of the Turko-Mongols of Inner Asia: images, meaning, functions." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 4 (51) (November 27, 2020): 207–17. http://dx.doi.org/10.20874/2071-0437-2020-51-4-18.
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The human body, its structure, appears as a universal model of the structure of the world around us and the society. Through the anatomical code, the Universal chaos is set in order, structures arise, hierarchies are estab-lished. The most illustrative example of a structure is the human skeleton. The purpose of this article is to identify the entire known corpus of information about this anthropomorphic model and to reconstruct the meaning and functions of the “bone” system in the worldview and life of the Turko-Mongols of Inner Asia. Historical, ethno-graphic and folklore materials represented the sources of the research. The methods used were comparative historical analysis which helps to identify common features in understanding and interpretation of natural phe-nomena and cultural objects in the Turko-Mongolian world, and the method of cultural and historical reconstruc-tion, which allows to determine the logic of the archaic conceptions. In the culture of the Turko–Mongolian popula-tions of Inner Asia, the anthropomorphic model in one of its variants, expressed in the skeleton, is extremely im-portant for organising and regulating the life of society. In the nomadic culture, an extensive complex of ideas has been identified, related to the «bone» version of the anthropomorphic model and representing different ideas. The main ideas consider bones of a person as a life resource of their family (in case of animals — their species), closely connected with the generation counting system and the perception of the degree of kinship. These per-ceptions substantiate the ideas of the necessity to preserve the skeleton after the death of a person (and all living creatures in general, especially revered animals), and funeral traditions, also confirmed by linguistic data. The evolution of beliefs based on vitality contained in the bones was reflected in the religious customs of the hunting and fishing complex, the ritual practices of the daily life of nomads, accompanied by the slaughter of animals. The concept of «bone» and its derivatives in the worldview of the Turko-Mongols is associated with views about the so-cial structure of the community, the state of the entire organism as a whole, the dignity and character of a person.
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S., Azuah. "External Influences on Students’ Choice of Clothing in Takoradi Polytechnic." Journal of Economics and Behavioral Studies 6, no. 10 (October 30, 2014): 787–94. http://dx.doi.org/10.22610/jebs.v6i10.538.
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Clothing is an important factor in the interpretation of body image which affects the response behaviour of the beholder. A person’s appearance profoundly affects the way he or she is treated by others at home, social gathering, market, job area, office or school. Selecting clothing requires careful considerations. The purpose of the study was to find out external influences on students’ choice of clothing in Takoradi Polytechnic. The research design was descriptive. Questionnaires and focus group discussion guide were used. Departments of Fashion and Accounting participated with respondents chosen through stratified random sampling. Sample consisted of 207 with a total population of 699 students, 77 males and 130 females. Study revealed students dress casually for lectures instead of formally because casual wear could take any form. Male students’ were normally driven internally indicating individuality while female students were mostly externally directed. Both sexes would least choose clothing for warm relationship. The more individuals they were aware of their inner feelings, the more differentiation they exhibited in their choice of clothing. This is contrary to the general perception that students or the youth choice of clothing is socially driven. However, some external factors were also quite significant in students’ choices and should be given close attention if youth clothing are undesirable. This calls for continues education to streamline vital issues that are of significance to academic institutions and the African society as a whole.
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Sodnompilova, Marina M., and Bair Z. Nanzatov. "Eye Diseases in Traditional Views of the Turk-Mongolian Peoples of Siberia: Their Nature, Prevention and Treatment of the Diseases." Archaeology and Ethnography 19, no. 3 (2020): 147–59. http://dx.doi.org/10.25205/1818-7919-2020-19-3-147-159.
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Purpose. In the traditional picture of the world of the Turk-Mongolian peoples of Siberia, an important place is occupied by ideas about the structure of the human body and its organs. Interest in this topic is justified by the poor previous study of the information that the Turk-Mongols of Siberia had about the structure and functioning of the human body. This article sets the task of studying the perception and understanding of the meaning and functions of human organs through eye diseases. Results. Folk medical knowledge, which was accumulated over centuries by the Turk-Mongolian peoples, is a valuable source that can reveal how representatives of the nomadic culture perceived and understood the structure and functions of the human body. The study of eye diseases, interpretations of the nature of the diseases, and ways of treating them allow us to conclude that the most common diseases of the Turk-Mongolian peoples were cataract, trachoma, and conjunctivitis. A number of diseases, such as conjunctivitis, glaucoma and cataract, are connected with heavenly bodies – the stars and the moon, which led to the specificity of “medical” drugs and therapeutic techniques used. In particular, this is the use of nacre, the external data of which caused associations with the moon. A gradual replacement of expensive “medical” mixtures with more affordable ones, such as sugar, is specified. Conclusion. In traditional views, human eyes are represented as a source of light. With the extinction of the light source, vision is lost. There is a connection between the ability of a person to see and heavenly night lights. It also manifests itself through the prism of “medical” means and therapeutic techniques used in the treatment of eye diseases. Cataract is a characteristic disease of the population of Central and Inner Asia, the areas which are exposed to intense solar radiation. Trachoma is a disease of an infectious nature in the absence of hygiene, and it rapidly spread among the indigenous peoples of Siberia. There is little evidence of myopia and glaucoma. The notions of myopia known in the Turk-Mongolian are associated with poor eyesight in domestic animals – horses and cattle, and therefore prohibitions to eat these animals’ eyes for food were common.
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Langås, Unni. "Urban Space and Gender Performativity in Knut Hamsun’s Hunger and Cora Sandel’s Alberta and Freedom." Humanities 7, no. 4 (December 4, 2018): 128. http://dx.doi.org/10.3390/h7040128.
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In this article, I discuss the combination of city life and gender performativity in two Norwegian classics, Knut Hamsun’s Hunger (2016) [Sult, 1890] and Cora Sandel’s Alberta and Freedom (1984) [Alberte og friheten, 1931]. These are modernist novels depicting lonely human subjects in an urban space, the first one featuring a man in Kristiania (now Oslo) in the 1880s, the second one a woman and her female acquaintances in Paris in the 1920s. I interpret and compare the two novels by focusing on their intertwined construction of gender performativity and urban space. Gender norms of the city life are critical premises for how the subjects manage to negotiate with different options and obstacles through their modern existences. To both protagonists, inferior femininity is a constant option and threat, but their responses and actions are different. The strategy of the male subject in Hunger is to fight his way up from humiliation by humiliating the female other; the strategy of the female subject in Alberta and Freedom is instead to seek solidarity with persons who have experiences similar to her own. Hamsun’s man and Sandel’s woman both perceive their own bodies as crucial to the interpretation of their physical surroundings. However, while the hero in Hunger must deal with a body falling apart and a confrontation with the world that depends on a totally fragmented bodily experience, the heroine in Alberta and Freedom instead sees herself as a body divided between outer appearance and inner inclinations. Both novels stage a person with writing proclivities in a city setting where the success or failure of artistic work is subjected to the mechanisms of a market economy. Their artistic ambitions are to a large extent decided by their material conditions, which seem to manipulate Hamsun’s hero out of the whole business, and Sandel’s heroine to stay calm and not give up. Yet the novels share the belief in the body’s basis as a denominator for the perception and interpretation of sensual and cognitive impressions of the world.
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SHARMA, VIKAS K., PRAGYA SAHARE, and MANASVI SHRIVASTAV. "Attainment of parapsychological abilities through activation of brow chakra: An exploratory study." Dev Sanskriti Interdisciplinary International Journal 2 (July 31, 2013): 14–19. http://dx.doi.org/10.36018/dsiij.v2i0.17.
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It is well known that human mind possess unbounded power. It has numerous extrasensory potentials like precognition, psychokinesis, extrasensory perception etc. According to Sriram Sharma Acharya, human mind is indeed a miracle of consciousness that can visualize and traverse anywhere in the infinite expansion of the cosmos in nanoseconds. It can acquire unlimited knowledge and is endowed with super natural potentials. In this study, it is theorized that supernatural powers of the mind can be attained by activating some extrasensory centers of human body with the help of some yogic exercises such as meditation and sadhanas. According to yogic texts, Agya Chakra referred as the ‘third eye’ or the ‘sixth sense’. The yoga shastras describe the position of the Agya Chakra in the inner core of the brain deep behind the bhru-madhya (center between the two eyebrows). The view of the expert of yoga, clairvoyance, telepathy, extra-terrestrial communication etc. can be bestowed by the activation of agya chakra. The exponents of dhyan-yoga regard Agya Chakra as the core of self-realization and the centre for the linkage of individual consciousness with the omnipresent supreme-consciousness. Indian rishi-munis who, by has deep contemplation of yogic sadhanas, they had awakened the supernormal powers of their mind and become the masters of many ridhi-siddhis. In this paper, researchers have made an effort to explore the techniques that one could attain the superhuman siddhis from the dedicated yoga sadhanas through activation of agya chakra, these sages of yore had done.
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Gorban, Richard. "Freedom as a Structural Component of Personality in Philosophical and Religious Doctrine of Czeslaw Stanislaw Bartnik." Ukrainian Religious Studies, no. 83 (September 1, 2017): 35–44. http://dx.doi.org/10.32420/2017.83.767.
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In this article, the author represents the aspect of philosophical and religious doctrine of Czeslaw Stanislaw Bartnik, a Polish personalist, which deals with the way the philosopher understands freedom as a structural component of a personality that enables a man to realize his inner and outer potential in both individual and social planes, in all dimensions of human existence: soul, body, intellect, will, actions, perception and creation of existence. Interrelation and interdependence between freedom and responsibility of a personality, as well as between freedom and will of a person, are the issues of principle for a Catholic thinker. As interpreted by Bartnik, responsibility is a measure of freedom, because of direct relationship between them: the more freedom a person possesses, the greater responsibility it takes to implement and use it. The relationship between freedom and will explains the dialectic character of structure of a personality. Freedom of a man is manifested through auto- determination, which means the ability of will to make free choices, and ultimately the will determines itself, being evaluated by practical mind. Freedom in personal existence concerns personality as a whole, but not the will or actions taken separately. That is why, Bartnik believes, it is better to speak about personal freedom and free existence of a personality. Choice -making proves freedom of a man, but when choosing an option, a person chooses himself, thus creating his own spiritual image. Existence consists of possibilities to choose from and means the core and backbone structure of a personality in the dynamic process of self-realization.
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Reddy, SC, and HK Darnal. "Ocular malignant melanoma – a report of two cases." Nepalese Journal of Ophthalmology 6, no. 1 (July 22, 2014): 113–18. http://dx.doi.org/10.3126/nepjoph.v6i1.10783.
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Introduction: Melanoma is a rare malignant tumour in the eye. Objective: To report two cases of malignant melanoma in the eye, one in the conjunctiva and the other in the choroid. Cases: The first case was in a 49-year-old lady who presented with a swelling on the inner side of left upper eyelid. The vision was 6/6. On everting the eyelid, multiple, pigmented, nodular swellings were noted on the tarsal conjunctiva. Excision biopsy confirmed the diagnosis of malignant melanoma of the conjunctiva. A pigmented nodular swelling occurred on the lower bulbar conjunctiva in the same eye one-and-a-half years after the first presentation. There were no secondary nodules in the body. Excision biopsy confirmed malignant melanoma of the conjunctiva. The second case was in a 72-year-old lady who presented with pain and bleeding in the right eye. There was no perception of light. The cornea was hazy and the details behind it could not be seen. There was micro perforation of the cornea with oozing of blood and secondary glaucoma. B-scan ultrasonography of the right eye revealed an intraocular tumour. The histopathology of the enucleated eyeball confirmed the diagnosis of malignant melanoma of the choroid. Conclusion: In the case of conjunctival melanoma, the occurrence of tumour at multiple sites and absence of recurrence at the original site suggests the possibility of de novo origin of the tumour. Secondary glaucoma and bleeding may be the presenting features of melanoma in the choroid. DOI: http://dx.doi.org/10.3126/nepjoph.v6i1.10783 Nepal J Ophthalmol 2014; 6 (2): 113-118
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CHO, Nam Ho. "The Syncretic Character of Zhan Ruo-Shui's Philosophy in the Point of it's Critic by Luo Qin-Shun." Tae Dong Institute of classic research 48 (June 30, 2022): 301–28. http://dx.doi.org/10.31408/tdicr.2022.48.301.
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In one word, Luo Qin-shun criticized the philosophical syncretic attitude of Zhan Ruo-Shui as being similar to Yang Xiong and despised that Zhan Ruo-Shui was inferior to Yang Xiong. Yang Xiong made a third claim that good and evil coexist. Yang Xiong was criticized for his half-hearted attitude that none of these occasional thoughts could be determined. Luo, Qin-Shun criticized Zhan, Ruo-Shui for presenting a third eclectic plan, but rather for his own motive, he insisted on an eclectic combination of Chen, Xian-Zhang and Cheng-Zhu. In fact, Luo, Qin-Shun despised that the academic motivation of Zhan, Ruo-Shui was less pure than that of Yang Xiong. Arranging the eclectic attitude of the philosophical medicine greatly expanded my mind and insisted that Tian-li should be embodied in all things in the world. It is said that if you reach a great heart, your heart will reach the middle-right, and if you reach the middle-right, your heart will naturally activate and respond to it. He claims that he is the orthodox of Neo-Confucianism because his body certification Tian-li was approved by Chen, Xian-Zhang. Internally, he notices the body of the mind through perception, recognizes Tian-li of all things through reason, and as a result, the mind and the outside are united inside and outside. In other words, it looks like a mind study that ostensibly realizes the body of the mind, but in reality it is so similar to the scholarship of Cheng Yi and Zhu Xi.
From the Cheng-Zhu perspective, the theory of Li-Qi one combine has already had the idea of looking at in two from the word combine, and there remains the problem of excluding that is not middle-right in the theory of middle-right. Even from the logic of human anmal nature theory, we do not clearly distinguish between heaven earth nature and temperament nature. Luo, Qin-Shun points out this point. From Mind study point of view, the discussion about the whole of Chen, Xian-Zhang is also avoided by Ben ti. This point is a problem for Luo, Qin-Shun. It limits the philosophy of Zhan, Ruo-Shui in that it is not hazy from the Cheng-Zhu side and cannot show a deep inner layer difference from the psychological side.
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Khakhovskaya, Lyudmila N. "Alcohol Consumption Practices in the Koryak Community." Journal of Ethnology and Folkloristics 10, no. 2 (December 1, 2016): 47–63. http://dx.doi.org/10.1515/jef-2016-0010.
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Abstract The article* is dedicated to the analysis of alcohol consumption practices within the Koryak ethno-cultural community. The aim of the article is to understand how the reasons for alcohol consumption are explained within the framework of the community. The analysis is based on the ideas of Durkheim’s social theory. The author of the article claims that the practice of consuming alcohol is essentially connected with the more archaic practice of mushroom consumption since both have a grounding in the Koryak perception of the world. The analysed models of behaviour stem from appropriate Koryak epistemology and ontology, which themselves are based on the notion of the ‘other world’ and communication with supernatural entities (spirits). The isomorphism of consuming alcohol and amanita intoxication reflects the inner core of this connection: the Koryak believe that an entity enters the human body and controls their actions. The transition from one type of intoxication to another is accompanied by drastic transformation of the materiality of the consumed product, which, in turn, leads towards social transformations. Such social changes are qualified as anomie by the author of the article. The visual materiality of the amanita mushroom dictated its symbolic anthropomorphism and creation of special rules for the treatment (amanita codex). The physical amorphousness of vodka does not imply the same intellectual work. The author claims that this factor was one of the reasons why the Koryak do not have social regulations about vodka consumption – which leads to mass alcoholism. It is possible that indigenous communities have difficulties in working out the required social regulations because of the complexities surrounding the non-utilitarian treatment of the unusual materiality of vodka.
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Mezhenin, Anton, and Yuliya Tsyvatа. "Specificity of the actor's skill in the context of post-dramatic theater productions." National Academy of Managerial Staff of Culture and Arts Herald, no. 2 (September 17, 2021): 329–33. http://dx.doi.org/10.32461/2226-3209.2.2021.240114.
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The purpose of the article is to identify the features and determine a promising theoretical and practical approach to acting in the context of the specifics of post-dramatic theater. Methodology. An analytical method was applied to identify domestic and foreign scientific works on the theory of post-dramatic theater; the method of systems analysis and synthesis, thanks to which the approaches and methods of actor's mastery developed by K. Stanislavsky are considered in the context of dramatic and post-dramatic theater, with their inherent originality; the method of historical and cultural analysis and the comparative method, on the basis of which the differences in acting in the performances of dramatic and post-dramatic theater are revealed. Scientific novelty. The skill of the actor of the post-dramatic theater was investigated; the features of acting perception and practice of playing in performative practice are revealed; a promising theoretical and practical approach to acting, corresponding to the specifics of post-dramatic theater, is proposed; the expediency of using certain principles of the Stanislavsky system in search of new methods of acting by an actor in post-dramatic theater has been proved. Conclusions. A wide range of types of theatrical practices at the present stage of the development of the performing arts has led to the transformation of acting perception and acting. The post-dramatic theater offers the viewer not only the image of the hero but also the special existence of the actor, which is defined as “presence” and is the result of work on the material, the theme of the performance. In the context of the specifics of post-dramatic theater, in our opinion, a proactive approach is appropriate, providing for the rejection of prejudices and adherence to a single system, discourse or practice and cultivates a critical awareness of acting as a multiple and variable. This approach will contribute to the implementation of a certain set of actions - historically and procedurally considered and comprehended by the actor "absolute" while being part of the plurality. For example, the study showed that for the development of the actor's skill in certain types of post-dramatic theater, it is extremely useful to use certain aspects of the Stanislavsky system, in particular, the development of an actor's inner creative state of body and mind becomes extremely important.