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Journal articles on the topic 'Philosophical Practi'

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Published: 9 March 2023
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1

Confederat, Olga, and Natalya Dyadyk. "Scopic regime and its place in the epistemological plan of visual culture." Socium i vlast, no. 3 (September 2022): 71–82. http://dx.doi.org/10.22394/1996-0522-2022-3-71-82.

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Introduction. The interest of modern humanities in the field of the visual involves systematic work with the structural and content elements of the spectacle, encoding important information about social being and thinking, about the value systems of man and society, about the nature of receptions and models of cognition adopted in a particular era. The subject of attention in the article is the basic coding tool of visuality - the gaze mode or the scopic mode. Elucidation of its nature and mode of action opens up the possibility of a philosophical consideration of the cognitive models of the era. The purpose: of the article is to present models of scopic modes in the aspect of the philosophical theory of visuality, to reveal their epistemological significance and to consider examples of the practi- cal operation of such modes in films of the 20th and 21st centuries. Methods. In the course of the study, general scien- tific methods of analysis and synthesis were used; the method of phenomenological reduction, which allows fixing the sensually perceived qualities of ob- ject-spatial screen images; a hermeneutic method that allows, on the basis of visible sign structures, to reveal the deep intentions of a visual image, as well as methods of structural and discursive analysis of a visual source, which make it possible to identify markers of the philosophical and cultural content of a visual text and the objective causes and conditions for its appearance. The scientific novelty lies in the fact that we ap- proach the visual source from the standpoint of epistemology, which allows us to find out the na- ture of the cognitive strategy of a particular era. We systematize the types of scopic modes accepted in visualism and reveal the possibility of theorizing an additional, “observational” mode, which is relevant for the beginning of the 21st century. Results. In the course of the analysis, we applied the tools and conceptual base of philosophical epistemology to modern visual culture, namely, to photographic and cinematic images. This made it possible to see a certain cognitive strategy behind the same type of way of organizing the spectacle and controlling the spectator’s gaze, and thereby open up a possible path to studying the epistemo- logical “a priori condition” of cognition characteris- tic of a particular era. The five most effective scopic regimes are considered: “Cartesian perspectivism”, “topographic” regime, “baroque” regime, “impulse” and “observational” regimes. Conclusions. Structural and discursive analysis of visual material (photographic series and films) of different decades of the 20th and 21st centuries makes it possible to highlight a special tool that encodes the cognitive intentions of the era in a visual image: the scopic mode or the gaze mode. Using the type of selectivity inherent in it and the dynamics of the gaze as the basic characteristics of the scopic mode, we distinguish five basic scoping modes in the visual practice of the XX—XXI cen- turies.. At the same time, understanding the regime of gaze as an expression and action of the episteme that dominates in a particular era, we discover the philosophical and epistemological field of study of photography or film.
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2

Brenifier, Oscar. "The Art of Philosophical Practice: Philosophical Attitudes." Socium i vlast, no. 1 (2018): 73–79. http://dx.doi.org/10.22394/1996-0522-2018-1-73-79.

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3

Sumiacher D'Angelo, David. "PRÁCTICA FILOSÓFICA CON ACCIONES CORPORALES." haser, no. 12 (2021): 269–91. http://dx.doi.org/10.12795/haser/2021.i12.08.

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In this article I will provide some elements and perspectives regarding how it's possible to carry out philosophical practices through corporal actions. To understand this and to be able to do it out first, we must understand some general assumptions and principles around a broad understanding of philosophy and philosophical practice. After laying these foundations, I will focus on three great ways of performing corporal actions as part of the work that is done in philosophical practice. The first has to do with the sensory uptake of the other. In this way we enormously enrich the flow of elements that we use for working with others and the development of working hypotheses. A second type of corporal actions that we can incorporate into philosophical practice has to do with the performance of bodily actions by the practical philosopher. In this case, we use our action, gestures and expressions as a way of promoting, deepening and intensifying philosophical processes that are developed through dialogue or in any way. Lastly, a third way of including corporal actions in intersubjective philosophical interactions has to do with requesting the performance of specific corporal actions from others or performing them in conjunction with them. The variety of possibilities and achievable routes in this case is immense, but here we have an indisputable potential for philosophical work with others, which is built in principle from the grasp of circumstance and the philosophical process that is developing. In each case I will be considering a broad vision of philosophical practice that includes the work of philosophical counseling, philosophy for/with children, philosophical workshops and applied philosophy in organizations.
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4

Barrientos, Rastrojo José. "Philosophical practice as experience and travel." Socium i vlast 4 (2019): 29–44. http://dx.doi.org/10.22394/1996-0522-2019-4-29-44.

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5

SANDU, Antonio. "Mediation – Communicative Action and Philosophical Practice." Revista Romaneasca pentru Educatie Multidimensionala 06, no. 01 (June 30, 2014): 39–66. http://dx.doi.org/10.18662/rrem/2014.0601.04.

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6

Pacheco Cornejo, Natanael F. "De la formación profesional en Filosofía Aplicada a la educación por la Filosofía Aplicada. Comentarios al curso Introducción a la Filosofía Aplicada." haser, no. 8 (2017): 159–76. http://dx.doi.org/10.12795/haser/2017.i8.07.

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7

Samper, José Luis. "Apuntes sobre los supuestos de la práctica filosófica." haser, no. 5 (2014): 15–31. http://dx.doi.org/10.12795/haser/2014.i5.01.

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8

Kajitani, Shinji, and José Barrientos-Rastrojo. "Filosofía Aplicada en Japón. Entrevista a Shinji Kajitani." haser, no. 8 (2017): 147–58. http://dx.doi.org/10.12795/haser/2017.i8.06.

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9

Méndez Camarasa, Joan. "I CONGRESO ESPAÑOL DE FILOSOFÍA PRÁCTICA O APLICADA FILOSOFÍA Y ESPACIOS SOCIALES." haser, no. 3 (2012): 183–91. http://dx.doi.org/10.12795/haser/2012.i3.07.

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10

Ricco Medeiros, Leonardo. "Filosofía Clínica y Filosofía Aplicada: un diálogo potencial y actual." haser, no. 9 (2018): 67–96. http://dx.doi.org/10.12795/haser/2018.i9.03.

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11

Laplana, Xantal, and Miguel Mandujano. "La mediación manuscrita: formas simbólicas, reeducación de la escritura y filosofía aplicada." haser, no. 11 (2020): 37–62. http://dx.doi.org/10.12795/haser/2020.i11.02.

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12

Moscoso-Flores, Pedro E. "Esbozos para la creación de un concepto de “práctica filosófica”." Trans/Form/Ação 46, no. 1 (March 2023): 213–30. http://dx.doi.org/10.1590/0101-3173.2023.v46n1.p213.

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Resumen: El presente texto busca introducir una interrogante referida al lugar que ocupa la filosofía dentro de la escena contemporánea, abriendo así una problematización respecto a si esta es capaz de responder a las demandas y exigencias que le impone el presente. En esta medida proponemos repensar la noción de filosofía desde un encuadre que rescata sus dimensiones prácticas, materiales y afectivas, visibilizando el impulso transformador que esta puede tener respecto de los sentidos habituales asociados a la producción disciplinar, vinculada a la división tradicional entre teoría y práctica, abriéndola así hacia una dimensión que reconozca el rol implicante - creativo e interventivo - que la filosofía posee en la producción de la realidad.
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Bogdanova, Veronika, Ekaterina Milyaeva, and Regina Penner. "DIARIO FILOSÓFICO Y MARATÓN EN LÍNEA COMO FORMATOS CONTEMPORÁNEOS DE PRÁCTICA FILOSÓFICA: EL CUIDADO DEL YO EN EL MUNDO MODERNO." haser, no. 12 (2021): 47–74. http://dx.doi.org/10.12795/haser/2021.i12.02.

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The article presents two relatively new formats of philosophical practice: a philosophical diary and an online marathon. The authors of the article were developers of both formats; we have tested these forms at the university with a student audience and outside university. As a result of the study, we came to the conclusion that the philosophical diary can be an effective form of a person’s work with the self; along with the psychotherapeutic diary, this is a modern format of practice of care of the self. The online marathon is a format of group practice when you analyze and reflect on various existentials together with the facilitator of the marathon and other participants. Both formats fit into the Internet environment. The final result of our study was the formulation of an original method of philosophical practice, which we called philosophical meditations.
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14

Kumari, Soumya, Vidyalakshmi K, and Likhita DN. "REVIEW ON AYURVEDA DARSHANA: A PHILOSOPHICAL VIEW." Journal of Biological & Scientific Opinion 10, no. 4 (September 12, 2022): 38–40. http://dx.doi.org/10.7897/2321-6328.104157.

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The word Darshana is derived from the root “Drishyate” or “Drish” means to see.“Drishyate Anena iti Darshana” means that which facilitates to visualisation the facts pertaining to the universe. “Sarve Darshanaha Jnanartha saadhanaha” All the Darshanas are the means or instruments of knowledge. They were born out of Upanishads. The Upanishads were commonly referred to as Vedas. One section of Darshana known as Asthika Darshana believed that the vedas are “Apourusheya”(not created by man or beyond the intellectual capacity of a common man).They believe in the existence of Atma(soul),Paramatma(supreme soul),Janana(birth),Marana(death),Moksha(salvation) and Ishwara(creator). Dukha Nivritti and Moksha Prapti is the purpose of all the Darshanas or philosophical preaches. Moksha is the ultimate aim of life i.e., after attaining Moksha, there is no further Sukha Dukha Bhava in that individual and the person attains blissfulness. Ayurveda, the science of life, also stresses upon “Purushartha Chathushtaya” where Moksha can be achieved through a Swastha Shareera, explaining the methods to attain Jeevan mukti (attainment of Moksha during one period of life span itself). Since the purpose of Ayurveda is also towards the achievement of Moksha either in this loka and the paraloka (Imam Cha Amum Cha) we can say that it is an independent Darshana.
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15

Papanikitas, Andrew. "Being philosophical when it’s complicated." British Journal of General Practice 73, no. 727 (January 26, 2023): 69. http://dx.doi.org/10.3399/bjgp23x731817.

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16

Kumari, Soumya, Vidyalakshmi K, and Likhita DN. "A REVIEW ON AYURVEDA DARSHANA: A PHILOSOPHICAL VIEW." Journal of Biological & Scientific Opinion 10, no. 4 (September 10, 2022): 38–40. http://dx.doi.org/10.7897/2321-6328.104162.

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The word Darshana is derived from the root “Drishyate” or “Drish” means to see.“Drishyate Anena iti Darshana” means that which facilitates to visualisation the facts pertaining to the universe. “Sarve Darshanaha Jnanartha saadhanaha” All the Darshanas are the means or instruments of knowledge. They were born out of Upanishads. The Upanishads were commonly referred to as Vedas. One section of Darshana known as Asthika Darshana believed that the vedas are “Apourusheya”(not created by man or beyond the intellectual capacity of a common man).They believe in the existence of Atma(soul),Paramatma(supreme soul),Janana(birth),Marana(death),Moksha(salvation) and Ishwara(creator). Dukha Nivritti and Moksha Prapti is the purpose of all the Darshanas or philosophical preaches. Moksha is the ultimate aim of life i.e., after attaining Moksha, there is no further Sukha Dukha Bhava in that individual and the person attains blissfulness. Ayurveda, the science of life, also stresses upon “Purushartha Chathushtaya” where Moksha can be achieved through a Swastha Shareera, explaining the methods to attain Jeevan mukti (attainment of Moksha during one period of life span itself). Since the purpose of Ayurveda is also towards the achievement of Moksha either in this loka and the paraloka (Imam Cha Amum Cha) we can say that it is an independent Darshana.
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17

Heuser, Martin. "Der Begriff der Zurechnung in Immanuel Kants „Philosophia practica universalis“." Archiv fuer Rechts- und Sozialphilosophie 106, no. 2 (2020): 265. http://dx.doi.org/10.25162/arsp-2020-0014.

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18

García Rodríguez, Sergio. "La primacía de la práctica de la vida sobre la contemplación de la verdad en el proyecto filosófico cartesiano." Thémata Revista de Filosofía, no. 56 (2017): 103–26. http://dx.doi.org/10.12795/themata.2017.i56.05.

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19

Brudzyńska-Němec, Gabriela. "Attempt at philosophy out of the Slavic spirit. Biographical and historical aspects of Bronisław Ferdynand Trentowski's philosophical work in Baden." Prace Naukowe Akademii im. Jana Długosza w Częstochowie. Filozofia 15 (2018): 195–205. http://dx.doi.org/10.16926/fil.2018.15.12.

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Bronisław Trentowski, a former officer in the November Uprising, was given the opportunity to study and work in the field of philosophy in Freiburg, Baden, after 1831. He set himself the ambitious task of creating an original Polish philosophical system with a universal dimension. Its source was to be a combination of western philosophical thought and tradition with the poetic Slavic spirit. The person of the philosopher himself, especially the language and style of his writings, was the medium and the coherence here. Trentowski intended to philosophize polish, using, at least at the beginning, the German language. It was the issue of language that became the focal point, but also the most problematic point of his philosophical career and personal biography. The article sketches, mainly in the biographical and historical context, the genesis of this ambitious philosophical project, its evaluation and controversy that it aroused, both among Polish and German compatriots of the philosopher.
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20

Łapiński, Jacek L. "Semantyczno-pragmatyczne znaczenie natury." Studia Ecologiae et Bioethicae 6, no. 1 (December 31, 2008): 107–16. http://dx.doi.org/10.21697/seb.2008.6.1.07.

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Semantic meaning of the term „nature” comes from the Latin word „nasci” - „to get born”, and Greek words „physis” and „arche”, the substance of the latter two terms is fully explained in the Latin dictionary of A. Forcellini (Klotius Latinitatis Lexicon, 4, Prati 1868, p. 231-232) and the Greek-English dictionary of H. G. Liddell and R. Scott (Greek-English Lexicon, The Clarendon Press, Oxford 1940, 1958, p. 1964-1965.). Pragmatic sense of the term “nature” depends on the context (physical, philosophical, ecological, anthropological, relative, etc.). It can be also analyzed from two different perspectives: static and dynamic, this situation leads to the triple opposition: natural versus artificial, nature versus culture and nature versus environment. Ultimately, in the pragmatic sense, nature is a category making sense only in relation to the human being. Nature is a set of meanings registered by the human being in his world. Nature is a result of human wisdom and gained knowledge in science, philosophy and so on. Over the whole history of human thinking the true substance of this term has been always variable - determined by various factors: historic periods, philosophical and social trends, religions, different scientific exploration strategies, etc.
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Hurych, Emanuel. "Some opportunities for transfer from theory to practice within chosen parts of philosophical kinantropology." Tělesná kultura 33, no. 3 (June 1, 2010): 7–26. http://dx.doi.org/10.5507/tk.2010.016.

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22

Appleby, Alistair, John Swinton, and Philip Wilson. "‘I’m not sure if there is any point to all this doc?’: a qualitative study into GPs responses to existential questions." British Journal of General Practice 68, suppl 1 (June 2018): bjgp18X697061. http://dx.doi.org/10.3399/bjgp18x697061.

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BackgroundVery few studies address how GPs react to situations where patients express doubt or perplexity about the meaning of their existence.AimTo assess the range of responses which GPs make to a theoretical scenario, where a patient says ‘Doc, I’m not sure there is any point to all this?’. To discuss the significance of these responses within a clinical and philosophical context.MethodWe interviewed 19 GPs in Scotland and analysed transcripts using an approach informed by grounded theory.ResultsThe context of these questions, patients’ other complaints, and the comfort of the GP in this area of discussion, affected the GP response. Responses included discomfort and diverting the conversation, exploring the contribution of physical pain, or, most commonly, considering the questioning to indicate mental health problems. Some GPs felt the questioning was fuelled by unmet emotional needs or by social and relational crises. GP responses included prescribing medication or pragmatic ‘just get on with it’ suggestions to the perceived unknowability of rational answers. Other GPs considered this represented a philosophical question worthy of legitimate debate and response, or with therapeutic potential.ConclusionThis raises questions about whether existential questioning, is best regarded as pathological, normative or potentially therapeutic. Our study indicates that GPs own philosophy and approach may define the scope of the discussion and therapeutic options. Consultations which permit legitimate existential discussion, while considering a wide range of health associations, generate the greatest range of therapeutic approaches, but further work on outcomes is justified.
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Kaluđerović, Željko. "The formulation of the idea of justice in the "poem on justice"." Glasnik Advokatske komore Vojvodine 92, no. 4 (2020): 727–41. http://dx.doi.org/10.5937/gakv92-30254.

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As one of the most important principles of forming of social relations, Hesiod emphasizes the principle of justice. He places the idea of justice into the very core of life, because it is in this idea that he finds the root out of which a different world and a better one is to be born. Hesiod's idea of justice is manifested as a need for strengthening the relation of equivalence when it is stable and adequate, and for its establishing in case it is disbalanced and inadequate. The presence of justice at all levels, from the highest metaphysical one, all the way to the relations within the practical sphere, shows that it can be considered as a mighty deity, as a cosmic principle, but also as a legitimate basis of comprehensive human action. In Hesiod's writings it is finally suggested that there is a difference between the order of causality of irrational nature and the order of duties of morality, actually between bia on one hand and nomos and dike on the other. Believing that living beings can not disturb the order of bia, while humans can disturb the order of dike, Hesiod postulates the difference which will be crucial for the later philosophical consideration of the field of praxis.
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Majumder, Dr Rupali. "‘Less is More’: Zen Buddhist Philosophical Outlook to Save Our Planet from Hazardous Trash and Materialistic Consumerism." Pracya 11, no. 1 (January 1, 2019): 105–10. http://dx.doi.org/10.22271/pracya.2019.v11.i1.73.

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25

VOLKOVA, SVETLANA. "INTENTIONALITY, LIFE-WORLD, BEING-IN-THE-WORLD AS PHENOMENA OF EDUCATIONAL PRACTICE." Studia Humanitatis 23, no. 2 (July 2022): 19–25. http://dx.doi.org/10.15393/j12.art.2022.3822.

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The paper concentrates on the exploration of the philosophy and methodology of pedagogy with the special focus on the philosophical study of the “intentionality”, “life-world” and “being-in-the world”. The aim of this study is to highlight these phenomenological concepts and reveal the possibilities of phenomenology in the study of educational space through implanting them into the educational discourse. The author explores the everyday educational reality, as well as the meanings that this reality receives in the minds of the teacher and the student. The article also describes the multiple ways of understanding the space into which teachers and students are immersed. The hermeneutic phenomenology method used in the research helps to demonstrate how heuristic and productive the “life-world” concept is when it is applied for analyzing educational reality. At the end of the research the author concludes that the specificity of human existence lies in its “life-world” or “being-in-the world”. Therefore, the teacher and the student can be separated from each other by their own space-time, while the very “spatiality” of pedagogical relationships is discrete. In this regard, pedagogical encounters are possible only if they are based on some meaningful structures that form the basis of the students’ life-world.
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Torra-Mattenklott, Caroline. "The Fable as Figure: Christian Wolff's Geometric Fable Theory and Its Creative Reception by Lessing and Herder." Science in Context 18, no. 4 (December 2005): 525–52. http://dx.doi.org/10.1017/s0269889705000657.

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ArgumentIn his Philosophia practica universalis (1738–39), Christian Wolff proposes a “mathematical” theory of moral action that includes his statements on the Aesopian fable. As a sort of moral example, Wolff claims, the fable is an appropriate means to influence human conduct because it conveys general truths to intuition. This didactic concept is modeled on the geometrical figure: Just as students intuit mathematical demonstrations by looking at figures on a blackboard, one can learn how to execute complex actions by listening to a fable. Wolff's “scientific” fable theory met with an ambivalent reception. Lessing, who in his fable treatises re-translates Wolff's suggestions into the conceptual framework of poetics, interprets the geometric model as a stylistic ideal. The famous passage on Homer's successive descriptions in Lessing's Laokoon can be seen as another attempt to apply the representational model of geometry to literature. Herder, reading Wolff in a way that might be called deconstructive, replaces Wolff's geometric theory of poetry by a poetic anthropology of geometry.
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Remane, H. "Fruton, J. S., Contrasts in Scientific Style. Research Groups in the Chemical and Biochemical Sciences, 1. Auflage, XI + 473 Seiten, 11 Tab., Format 19 cm � 26 cm, Philadelphia, American Philosophical Society, 1990, Memoirs of the American Philosophical Society, Vol. 191, Kunstleder, kaschiert, Schutzumschlag, ISBN-Nr. 0-87169-191-4, US ISSN 0065-9738." Journal f�r Praktische Chemie/Chemiker-Zeitung 336, no. 8 (1994): 716. http://dx.doi.org/10.1002/prac.19943360818.

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Butsykina, Yevheniia. "Discourse on the philosophical and ethical method of Aristotle. Karbowski, J. (2019). Aristotle’s Method in Ethics: Philosophy in Practice. Cambridge, UK; New York: Cambridge University Press." Sententiae 41, no. 1 (April 30, 2022): 76–82. http://dx.doi.org/10.31649/sent41.01.076.

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Baselica, Giulia. "Павел Муратов и образ смерти в итальянском Возрождении." Slavica Wratislaviensia 167 (December 21, 2018): 225–32. http://dx.doi.org/10.19195/0137-1150.167.19.

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Pavel Muratov and the image of death in the Italian renaissanceThe article is an analytical path throughout some cultural phenomena — of a philosophical, literary and artistic nature — stemming from a classical and Renaissance reworking of the theme of death, as interpreted by Pavel Muratov, the author of the famous work Образы Италии Im­magini d’Italia, published in Moscow in the first decade of the twentieth century. The outstanding art historian many a time ponders over the concept and image of death, which inspired artists like Giovanni Bellini, Piero della Francesca, Michelangelo or Melozzo da Forlì; as far as death percep­tion is concerned. Death as an oblivion into which past glories fall in cities like Ferrara or Venice, and eventually as a distinctive feature of the fifteenth century, a complex and contradictory era in all its greatness.The deep and original Muratov’s remarks originate an eloquent and prolific dialogue between Russian culture at the beginning of the twentieth century, and Italian Renaissance culture.Pavel Muratov i slika smrti u italijanskoj renesansiCilj ovog rada je da se analitički istraže neki izrazi iz domena kulture, filozofije, književno­sti i umetnosti, koje je kao humanističku i renesansnu obradu teme smrti preuzeo i interpretirao Pavel Muratov, autor poznatog dela Slike Italije objavljenog u periodu od 1911. do 1913. Ugledni istoričar umetnosti se više puta bavi pojmom i slikom smrti, koja je bila inspiracija umetnika kao što su Đovani Belini Giovanni Bellini, Pjero dela Frančeska Piero della Francesca, Mikelanđelo Michelangelo ili Meloco iz Forlija Melozzo da Forlì, percepcijom smrti kao zaboravom koji briše tragove velikana iz prošlosti, u gradovima kao što su Ferara ili Venecija, najzad, nastoji da prati motiv smrti na kraju jedne kompleksne i kontradiktorne epohe u svoj njenoj veličini, kao što je XV vek.Duboka i originalna zapažanja Muratova, u osnovi su veoma plodnog dijaloga između ruske kulture s početka XX veka i italijanske renesansne kulture.
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Torres de Huertas, Germán. "Invisibilidad y desobediencia civil." AUSART 4, no. 1 (July 12, 2016): 11–17. http://dx.doi.org/10.1387/ausart.16672.

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La instalación "Invisibilidad y Desobediencia Civil" investiga el concepto de invisibilidad, en relación con el pensamiento francés antiocularcentrista. Se trata de un sistema de lentes ópticas alienadas en paraxial, que practica la invisibilidad física sobre video proyecciones. El trabajo es una representación material, del efecto que la presencia o ausencia de la imagen puede ejercer en la construcción de nuestros imaginarios. Cuestión que ha ocupado la preocupación epistemológica sobre la supremacía de la visión en la tradición científica, y en los métodos históricamente usados para acceder al conocimiento experimental. La importancia que implica la invisibilización de determinadas imágenes, por el medio que sea, estriba en que define nuestras posiciones tanto en esa búsqueda del conocimiento, como en la configuración política de la sociedad, en el más amplio sentido. Palabras-clave: INVISIBILIDAD; ÓPTICA; PARAXIAL; ANTIOCULARCENTRISMO; PROYECCIÓN Invisibility and civil desobedience AbstractThe installation "Invisibility and Civil Desobedience" explores invisibility concept, in reference to the antiocularcentrism philosophical thoght currents. over video proyection, using optical lenses aligned in paraxial. It's a system of optical lenses aligned in paraxial, which practices fisical invisibility on video projections. The work is a symbolic materialization of the effect that can exert the image and its possible invisibility over construction of our imaginaries and over the way of forming experiences and knowledge. A question that has occupied the epistemological concerns about the supremacy of vision on the scientific tradition and methods of access to experiental knowledge. The importance that imply to make invisibility some images, by whatever means, it's that defines our particular way in the pursuit of knowledge, as well as in the political configuration of the society, in the broadest sense of that word. Keywords: INVISIBILITY; OPTIC; PARAXIAL; ANTIOCULARCENTRISMO; PROJECTION
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31

Spica, Marciano Adilio. "REGRA, PRÁTICA E IDEAL: NOTAS SOBRE A SEÇÃO 202 DAS INVESTIGAÇÕES FILOSÓFICAS DE WITTGENSTEIN." GUAIRACÁ - REVISTA DE FILOSOFIA 38, no. 1 (2022). http://dx.doi.org/10.5935/2179-9180.20220015.

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32

Spica, Marciano Adilio. "REGRA, PRÁTICA E IDEAL: NOTAS SOBRE A SEÇÃO 202 DAS INVESTIGAÇÕES FILOSÓFICAS DE WITTGENSTEIN." GUAIRACÁ - REVISTA DE FILOSOFIA 38, no. 1 (2022). http://dx.doi.org/10.5935/2179-9180.20210040.

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Spica, Marciano Adilio. "REGRA, PRÁTICA E IDEAL: NOTAS SOBRE A SEÇÃO 202 DAS INVESTIGAÇÕES FILOSÓFICAS DE WITTGENSTEIN." GUAIRACÁ - REVISTA DE FILOSOFIA 38, no. 1 (2022). http://dx.doi.org/10.5935/2179-9180.20220010.

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34

Sternkopf, Jochen. "Sbornik praci filozofické fakulty brnenské univerzity. Studia minora facultatis philosophicae universitatis brunensis 14 – Brünner Beiträge zur Germanistik und Nordistik, Band VIII." Deutsch als Fremdsprache, no. 3 (July 1, 1994). http://dx.doi.org/10.37307/j.2198-2430.1994.03.14.

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35

Louie, Dexter L., Mehret T. Assefa, and Mark P. McGovern. "Attitudes of primary care physicians toward prescribing buprenorphine: a narrative review." BMC Family Practice 20, no. 1 (November 15, 2019). http://dx.doi.org/10.1186/s12875-019-1047-z.

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Abstract Background The opioid epidemic is a major public health issue associated with significant overdose deaths. Effective treatments exist, such as the medication buprenorphine, but are not widely available. This narrative review examines the attitudes of primary care providers (PCPs) toward prescribing buprenorphine. Methods Narrative review of 20 articles published after the year 2000, using the Consolidated Framework for Implementation Research (CFIR) to organize the findings. Results Three of the five CFIR domains (“Intervention Characteristics,” “Outer Setting,” “Inner Setting”) were strongly represented in our analysis. Providers were concerned about the clientele associated with buprenorphine, diversion, and their self-efficacy in prescribing the medication. Some believed that buprenorphine does not belong in the discipline of primary care. Other barriers included philosophical objections and stigma toward substance use disorders. Notably, two studies reported a shift in attitudes once physicians prescribed buprenorphine to actual patients. Conclusions Negative attitudes toward buprenorphine encompassed multi-layered concerns, ranging from skepticism about the medication itself, the behaviors of patients with opioid use disorders, and beliefs regarding substance use disorders more generally. We speculate, however, that negative attitudes may be improved by tailoring support strategies that address providers’ self-efficacy and level of knowledge.
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Frasca, Daniel Jason. "Mindfulness: Principles and Application to Decrease Opiate Use in Primary Care With an Osteopathic Component." Osteopathic Family Physician, March 1, 2021, 24–28. http://dx.doi.org/10.33181/13023.

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Mindfulness is a focused approach toward accepting one’s thoughts without judgment or perseveration, with ancient Indo-Sino-Tibetan philosophical origins. Many variations exist; however, they typically include focused attention where one concentrates on a specific sensation such as breathing and open monitoring where one concentrates on consciousness itself. Mindfulness-based interventions (MBIs) are specific, organized, targeted methods to teach mindfulness with specific goals. MBIs have shown benefit in pain patients. MBIs teach the individual the concept of pain coping, encouraging cognitive flexibility and attempting to discourage the fear or alarm reaction of pain, instead focusing on the quality of life and functionality. Mindfulness-based stress reduction (MBSR) showed a 30% significant improvement in pain intensity and pain coping at six months in patients with chronic low back pain, compared to opiates and NSAIDs, which showed no benefit. MBIs have also shown benefit in addiction, as they help the individual relearn to control cravings, habit modification and attempt to restore the natural reward system while improving regulation of emotions. Applications to opiate use disorder are significant as patients learn to enjoy the lifestyle of recovery and learn to believe they can improve. Additionally, other comorbid conditions are known to improve with MBIs and mindfulness-based principles support the holistic principle of mind, spirit and body consistent with osteopathic medicine.
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