Дисертації: "Mind and body"

1

Jack, Andrew. "Mind and body." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335672.

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2

Woudzia, Lisa. "Mind, body and experience." Thesis, University of British Columbia, 1986. http://hdl.handle.net/2429/26634.

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Анотація:

It is a common notion that we have minds or souls in addition to or distinct from our bodies. This common notion, however, is considered by many to be philosophically unacceptable. This toeing the case many philosophers have attempted to account for the mental in terms of the physical. This thesis examines four such attempts. The type identity theory, functionalism and eliminative materialism are examined and rejected. A token identity statement is adopted and defended. The defense of the token identity statement rests on its form which takes the subject of experience to be central. While consciousness is not explained by this identity statement, I argue that it does enable us to accommodate the mental within a physicalist framework.
Arts, Faculty of
Philosophy, Department of
Graduate

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3

Thornburg, M. Hayden. "Possibilities of mind and body an exploration and critique of mind-body identity theory /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p006-1549.

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4

Лебідь, А. Є. "Фізикалістська стратегія mind-body problem". Thesis, Cумський державний університет, 2016. http://essuir.sumdu.edu.ua/handle/123456789/47582.

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Анотація:

В контексті нашого дослідження необхідним видається зактуалізувати увагу на проблемі свідомості в її реалістській та антиреалістській репрезентації. Чому постає питання такого характеру? На нашу думку, осмислення та усвідомлення реальності як такої із необхідністю передбачає існування суб’єкта пізнання. Відтак, розуміння об’єктивної реальності як незалежної від поглядів, думок, вподобань тощо суб’єкта пізнання вимагає поставити питання про феномен свідомості і, зокрема, про його реальність чи-то нереальність, а також визначення істиннісного значення висловлювань, що містять ментальні терміни.

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5

Donnelly, Andrea. "Mind, Body, and Handwoven Cloth." VCU Scholars Compass, 2010. http://scholarscompass.vcu.edu/etd/2104.

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My work explores the nature of individual perception, and the side of our lives lived entirely within our minds. I do this through the lens of self-reflection, examining the images of my own mental life and translating them into delicately handwoven cloth. These images and their structures become sensory experiences of the intangible, and a meeting place for my internal life and that of my viewer. The cloth I weave is simultaneously familiar and strange. Through woven surface and imbedded imagery, I attempt to illuminate the deep emotions that necessarily isolate us from each other, and the shared experiences of our physical beings, which connect us. The quiet, ritualistic act of weaving expresses an overlapping of mental and physical space: the resulting cloth bears within each line of warp and weft the metaphor of that process.

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6

Disque, J. Graham, and Clifton W. Mitchell. "Mind-Body Approaches to Supervision." Digital Commons @ East Tennessee State University, 2003. https://dc.etsu.edu/etsu-works/2814.

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7

O'Brien, Annamarie L. "Mind over Matter: Expressions of Mind/Body Dualism in Thinspiration." Bowling Green State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1369057408.

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8

Green, Celia. "Causation and the mind-body problem." Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321533.

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9

White, Benjamin G. "Mind-Body Dualism and Mental Causation." Diss., Temple University Libraries, 2016. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/390365.

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Анотація:

Philosophy
Ph.D.
The Exclusion Argument for physicalism maintains that since every physical effect has a sufficient physical cause, and cases of causal overdetermination (wherein a single effect has more than one sufficient cause) are rare, it follows that if minds cause physical effects as frequently as they seem to, then minds must themselves be physical in nature. I contend that the Exclusion Argument fails to justify the rejection of interactionist dualism (the view that the mind is non-physical but causes physical effects). In support of this contention, I argue that the multiple realizability of mental properties and the phenomenal and intentional features of mental events give us reason to believe that mental properties and their instances are non-physical. I also maintain (a) that depending on how overdetermination is defined, the thesis that causal overdetermination is rare is either dubious or else consistent with interactionist dualism and the claim that every physical effect has a sufficient physical cause, and (b) that the claim that every physical effect has a sufficient physical cause is not clearly supported by current science. The premises of the Exclusion Argument are therefore too weak to justify the view that minds must be physical in order to cause physical effects as frequently as they seem to.
Temple University--Theses

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10

Montenegro, Jennifer. "Wild: Paintings Intertwining Body and Mind." CSUSB ScholarWorks, 2016. https://scholarworks.lib.csusb.edu/etd/413.

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I believe creativity can be a direct link to the soul, a space to have a conversation with the divine and I seek to explore this idea in my art. I also want to invite the observer to move through my work and explore the space contained within their own emotions and sensibilities, beyond boundaries, allowing the work to linger and sink in. Translating these ideas into the form of my works, following my intuition intelligently, involves an intensive process of many layers of paint and textures combined with thread. My work involves the intersections of spirituality and art making through the experience of meditation. Engaging in traditional painting methods with abstract formations and intertwining thread to symbolize body and mind. Exploring the invisible, which is something you cannot obtain like meditation and making it visible through human experience. Inspired by Maurice Merleau-Ponty theoretical thinking on placing consciousness as the source of knowledge. Painting is my meditation, it is a tool to connect, dissolve, and release. Thread is the link to my ancestral consciousness and femininity. My work creates a wild boundless space, welcoming all emotions and thoughts to manifest into gestural and abstract landscapes. There is no right or wrong way to experience the work, what matters most is the totality of presence and observation of the spaces in-between.

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11

Hubbard, Elise. "Movement as experience through mind. body. spirit." Manhattan, Kan. : Kansas State University, 2010. http://hdl.handle.net/2097/4110.

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12

Dallstream, David M. "Mind-body training and the Christian athlete." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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13

Venter, Morgan. "YouWin| Young women's mind and body therapy." Thesis, California State University, Long Beach, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10099870.

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YouWin: Young Women’s Mind and Body Therapy (YWMBT) is a not-for-profit case management company with the mission coordinating multi-faceted, evidence-based therapy to heal the bodies and minds of adolescent women, in order to facilitate their healthy development into tomorrow’s women. The company’s top three goals are to lessen the burden of obesity and depression in the local community, help individuals meet their own weight loss and recovery goals, and establish the YWMBT treatment model as the standard of treatment for comorbid obesity and depression in young women.

This business plan will present the scope of the issue to be addressed, an analysis of the target market and a relevant market strategy, an analysis of the strengths, weaknesses, opportunities and threats to YWMBT, an overview of some of the legal and regulatory concerns associated with establishing and operating the business, and finally a review of the financial viability.

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14

Biederman, Angela L. "Body in the Landscape of the Mind." Kent State University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=kent1461593111.

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15

Swinford, Rachel R. "Adapted dance - connecting mind, body and soul." Thesis, Indiana University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3610166.

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Using Heideggerian interpretive phenomenology, this study illuminates the lived experience of an adapted dance program for individuals with Down syndrome and their family members. The overall pattern from both dancers and family members was adapted dance: connecting mind, body and soul. The primary theme from dancer interpretations was expressing a mosaic of positive experiences, and the primary theme from family member interpretations was experiencing pride in their loved ones. The dance program provided dancers an opportunity to express their authentic self while experiencing moments of full embodiment in the connection of their mind, body and soul. While dancers experienced the connection of mind-body-soul, family members recognized the importance of this connection in their loved one. This research is instrumental in advocating for opportunities for individuals with Down syndrome to experience dance as a social, physical and intellectual activity that results in learning and increasing social interactions. The research findings from this study can support future initiatives for dance programs that may influence a population that has limited access to physical activity and dance. The study's teaching strategies, dance activities, class procedures and sequences, and feedback techniques can be used by other professionals who teach individuals with intellectual disabilities.

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16

Clarke, Warwick Media Arts College of Fine Arts UNSW. "Body and soul." Publisher:University of New South Wales. Media Arts, 2008. http://handle.unsw.edu.au/1959.4/44096.

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The research component, "Body and Soul", is an interdisciplinary, comparative study of the essay form, focusing on the Weimar period. The essay is a marginal literary genre, which, like much documentary style photography, attempts "the imaginative recreation of a culture, a period or an individual". August Sander's photographic opus, People of the 20th Century and Robert Musil's essayistic novel, The Man Without Qualities invite comparison as complex and problematic portraits of their respective societies. Sander's typological portraits are well known and his legacy informs much of contemporary documentary photography. Sixty images were published in 1929 by Kurt Wolff, Transmare Verlag, Munich, as Antlitz der Zeit (Face of Our Time) with an introduction by Alfred D??blin. The rust two volumes of Robert Musil's, Der Mann ohne Eigenschaften (The Man Without Qualities), were published in 1930 and 1932 by Rowohlt Verlag, Hamburg. Recent publication of new editions of both Musil's and Sander's works prompted the attempt to reconcile two portraits of people and events of the early decades of the 20th Century in Germany and Austria. The essay form in literature and the documentary style in photography are examined with regard to the polemic associated with truth and reality. This review attempts to illustrate the inevitable inclusion of the fictional element into the fabric of both forms of investigation. The study concludes with a review of contemporary art practice in photo-documentary and some thoughts on future developments. The studio component, "Dargan", is a photographic essay of a site in the Blue Mountains West of Sydney. Focusing on relics of industrial activity in the region, and their effects on the landscape, large format colour photographs were produced to establish a documentary style body of work for exhibition as large-scale colour analogue prints. The work is the response to a need to engage with the Australian landscape and to establish a sustainable practice that recognises and takes into account an ambivalent relationship with "country".

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17

Pickard, Hanna. "Knowing and owning a body." Thesis, University of Oxford, 2001. http://ora.ox.ac.uk/objects/uuid:106fdbc3-d793-4873-b65d-e2cb8cea18a8.

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For each of us there is one body which is special, different from all other bodies: the body one conceives of and experiences as one's own. The principal aim of this thesis is to understand what this conception and experience amounts to, and why it matters. I address three main topics: (1) body awareness, body ownership, and the immunity to errors of misidentification of judgements which refer to a body as 'my body' or 'mine'; (2) spatial perception and the knowledge of location we take it to afford; (3) the conceptual problem of other minds and the nature of the basic emotions. Through consideration of these topics, I propose that the conception and experience one has of a body as one's own is as of a recognisably human body. This is so in two ways. I argue that what makes a body one's own is that one is aware of it 'from the inside'. Given this, one can also experience a body as one's own through the outer senses. So the first way that the conception and experience one has of a body as one's own is as of a recognisably human body is that it is human in physical appearance, like the bodies of others. I also argue that the basic emotions are bodily states that one can be aware of from the inside, and in this sense feel or experience. This solves the conceptual problem of other minds. For it makes it possible to understand how the very same type of psychological state one can feel or experience oneself, one can also observe in others. It also provides the second way that the conception and experience one has of a body as one's own is as of a recognisably human body: one experiences one's own body, as much as the bodies of others, as subject to the basic emotions, and so as human in psychology. I conclude by suggesting that this account of one's conception and experience of a body as one's own and as recognisably human points to a perceptual-demonstrative model of self-consciousness and self-reference: in basic cases, T means 'this human'.

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18

Blitz, David. "Evolution, emergence and mind." Thesis, McGill University, 1985. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66021.

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19

Uings, David John. "Mind, meaning and miscommunication." Connect to e-thesis, 2008. http://theses.gla.ac.uk/355/.

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Thesis (M.Phil.) - University of Glasgow, 2008.
M.Phil. thesis submitted to the Department of Philosophy, Faculty of Arts, University of Glasgow, 2008. Includes bibliographical references. Print version also available.

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20

Bulbena-Cabré, Andrea. "Anxiety & Joint hypermobility: connecting mind and body." Doctoral thesis, Universitat Autònoma de Barcelona, 2017. http://hdl.handle.net/10803/458625.

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La ansiedad se considera actualmente la enfermedad psiquiátrica más prevalente en todos los rangos de edad, y además causa una invalidez considerable, lo que representa una carga para la sociedad. La nosología de los trastornos de ansiedad ha cambiado significativamente durante los últimos siglos. Aunque conceptos antiguos como la “neurosis” abarcaban modelos mixtos en los que los síntomas de ansiedad se interpretaban en el contexto de enfermedades médicas, la nueva clasificación nosológica ha ido migrando hacia los aspectos psicológicos, cognitivos y conductuales de la ansiedad. Sin embargo, la mayor proporción del coste de la ansiedad se atribuye a la pérdida o reducción de la productividad y a los costes directos del tratamiento médico debido a los síntomas físico o somáticos inexplicables. En los últimos años han surgido nuevos hallazgos y nuevos modelos de comorbilidad somática en los trastornos de ansiedad y en esta tesis nos centramos en la relación entre el síndrome de hiperlaxitud articular (también conocido como Ehlers-Danlos tipo Hypermóvil (JHS/hEDS)) y los trastornos de ansiedad, que fue descrito por primera vez hace más de 30 años. Nuestro objetivo principal es revisar esta asociación junto con los mecanismos subyacentes con el fin de comprender las diferentes dimensiones de la psicopatología asociada con el JHS/hEDS. La revisión de la literatura confirma una alta prevalencia de trastornos psiquiátricos en los individuos con el JHS/hEDS. Particularmente, el JHS/hEDS está fuertemente asociado con la ansiedad y también hay evidencia creciente de que también está asociado con trastornos depresivos, alimentarios y del desarrollo, así como con el abuso de alcohol y tabaco. En el área de los trastornos de ansiedad, hay estudios clínicos y no clínicos que confirman la sólida asociación entre el JHS/hEDS y la ansiedad. Específicamente, se ha encontrado que el JHS/hEDS está asociado con una mayor frecuencia de los llamados trastornos de ansiedad endógenos (trastorno de pánico y agorafobia) junto con una mayor intensidad de ansiedad, fobias y temores y mayores síntomas físicos y somáticos. En uno de los estudios presentados en este proyecto se confirma esta asociación en una población mayor de 60 años. Los mecanismos subyacentes detrás de esta asociación incluyen riesgos genéticos, aumento de los mecanismos exteroceptivos e interoceptivos y disminución de la propiocepción. Recientes estudios de neuroimagen también han demostrado una mayor de respuesta en las áreas cerebrales que procesan emociones, lo podrían explicar la alta reactividad afectiva visto en estos sujetos. Asimismo, en esta tesis hemos estudiado el funcionamiento del sistema nervioso autónomo (ANS) en estos pacientes y hemos encontrado que tienen una regulación atípica del ANS y son más propensos a sufrir enfermedades relacionadas con este sistema. Estos hallazgos son congruentes con otros estudios que han demostrado que los pacientes con JHS / hEDS suelen sufrir enfermedades relacionadas con el estrés como la fibromialgia o el síndrome del intestino irritable. Como parte de esta tesis, se ha desarrollado un nuevo modelo de enfermedad somática denominado "Fenotipo Neuroconnectivo" en el que se incluyen la relación entre la ansiedad y la hyperlaxitud articular en el núcleo y se describen los respectivos aspectos somáticos, psicológicos, cognitivos y de comportamiento. Este fenotipo debe ser implementado para asegurar una evaluación adecuada y para guiar para tratamientos más específicos. Futuras líneas de investigación deben explorar aún más las bases biológicas de esta asociación y ampliar y desarrollar la dimensión terapéutica.
Anxiety disorders are currently considered the most prevalent psychiatric illness across all ages and cause significant disability, which represent a burden to society. The nosology of anxiety disorders has changed significantly during the past centuries. While old concepts like neurosis embraced organic models of anxiety, in which symptoms of anxiety were interpreted in the context of medical illnesses, new nosological classification has moved towards the psychological, cognitive and behavioral aspects of anxiety. However, some studies reported the greatest proportion of the cost of anxiety is attributed to lost or reduced productivity, and the direct costs of medical treatment due to the unexplained physical or somatic symptoms. New models of somatic comorbidity among anxiety disorders have emerged over the past years and in this project, we focus on the relationship between the Joint Hypermobility Syndrome (also known as Ehlers Danlos-Hypermobile type (JHS/hEDS)) and Anxiety disorders, which was described for the first time over 30 years ago. We aimed to further study this association along with the underlying mechanisms with the ultimate goal of understanding the different dimensions of the psychopathology associated with JHS/hEDS. A literature reviews confirm an increasing amount of evidence pointing towards a high prevalence of psychiatric conditions among individuals with JHS/hEDS. Particularly, JHS/hEDS is strongly associated with anxiety and there is also limited but growing evidence that JHS/hEDS is also associated with depression, eating and neuro-developmental disorders as well as alcohol and tobacco misuse. In the area of anxiety disorders, clinical and nonclinical studies confirm the solid association between JHS and anxiety. Specifically, JHS has been found to be associated with higher frequency of the so-called endogenous anxiety disorders (panic disorders and agoraphobia) along with higher intensity of anxiety and fears and greater physical and somatic complaints. In one of the studies included in this thesis, we have proven that this association is also maintained in elderly populations.

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21

Seymour, Emma Ursula Harriet. "#Dangerous conceits' : mind, body, and metaphor 1590-1640." Thesis, University of Cambridge, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.295352.

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22

Hajric, Elma. "Embodiment - Architecture, Body and Mind (Inhabiting Urban Markers)." Thesis, Virginia Tech, 2005. http://hdl.handle.net/10919/30816.

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Анотація:

What a human being can experience and how can it make sense of that experience depends not only on oneâ s body, but also on its interaction with the environment. It is through our embodiment that we inhabit the world and through our body that we act within it. Embodiment is not about the body per se, but about the culture. According to Merleauâ Ponty, â the body is never isolated in its activity, but always already engaged in the world.â Our embodiment is always mediated by our interaction with other human and/or non-human bodies. Embodiment is experienced through substance, quality, as well as existence associated with specific space and time. Bodies are pre-consciously aware of their existence and consciously ask questions regarding their own being and that others. Bodies also have to be aware of their own historical development and their boundaries. This can only be applied to human beings, because only human beings are capable of asking questions and being aware of things. For non-human beings their existence is only experienced by its â showingâ to us. My thesis concentrates on the connection between the human body, its activity, and of the world. It examines what effect our bodily experience has on our understanding of the world by exploring how our body is positioned in space relative to the environment around us. This thesis is studied through a series of four specific design interventions or embodiments. When the diamond of Washington D.C. was surveyed in 1791, mile markers were placed to manifest the invisible boundary. For the sites, I am using the four Corner-Stone locations of this boundary. By using such modest monuments as locations for my sites, I am hoping to extend public awareness of the historical importance of these markers that has been lost over time. These individual markers work together in order to embody one thing - the district. By elaborating spaces around them, the public would have a chance to explore the spatial quality of the environment; as well as their relation to the cultural and historical embodiment of the city. Through this project I studied architectural embodiment through the making present of the invisible survey line of the district boundary.
Master of Architecture

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23

Buckner, Margaret C. "Laban for the Actor: The Mind/Body Connection." VCU Scholars Compass, 2017. http://scholarscompass.vcu.edu/etd/4748.

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Анотація:

When it comes to actor training in higher education, an extremely strong emphasis is placed on understanding the voice and interpreting the text. While some institutions do incorporate movement courses into the curriculum of the students, many do not serve the learning actor in the most effective way. The work of Rudolf Laban is a way to strengthen the curriculum taught to actors, specifically in regards connecting actors to their bodies. This thesis discusses and analyses the use of Laban’s movement theory in the movement classroom, and focuses on the most effective way of presenting the material to the student. Included is research on Laban’s theories, the structure of a Laban for the actor course, feedback from participants, exercises crafted to better suit the learning actor, and connections to other acting and movement practitioners. The aim is to provide actors with a well-rounded toolbox that will assist them in creating more dynamic and livable characters. This thesis hopes to serve as a guide for both instructors of movement and students alike, providing all with a resource to refer to when working with the body on or off the stage.

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24

Krupitzer, Craig. "Body mind spirit mediating the (meta)physical tradition /." This title; PDF viewer required. Home page for entire collection, 2004. http://archives.udmercy.edu:8080/dspace/handle/10429/9.

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25

Leonov, Andrii. "TWO ‘MIND-BODY’ PROBLEMS IN DESCARTES AND HUSSERL." OpenSIUC, 2019. https://opensiuc.lib.siu.edu/theses/2513.

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Анотація:

The main theme of this Thesis is the mind-body problem in Descartes and Husserl. Firstly, the author of this work is dealing with problem through the prism of his own approach. Thus, instead one mind-body problem, the author of this work claims that there are two: the first is ontological (mind-brain relation), while the second is the conceptual one (‘mind’ and ‘body’ as concepts). In Descartes’ Meditations, the ontological level of the problem is explicit, when the conceptual level is implicit. Otherwise, in Husserl’s Crisis and Ideas I, the conceptual level (as the opposition between transcendental phenomenology and natural sciences) of the problem is explicit, while the ontological level is implicit. Though, in his Ideas II (and partially in Crisis), Husserl as it seems mostly deals with ontological level of the problem: the phenomenological ‘solution’ to the ontological mind-body problem can be seen through the description of the body-as-lived (der Leib) as opposed to body-as-physical (der Körper). Secondly, the author of this work is dealing with the question of method where also proposes to interpret Descartes and Husserl’s essences as functions (understood in neither teleological nor causal, but in a neutral way), which could help us overcome ‘crises’ (including the conceptual ‘mind-body’ problem). In the last Chapter of this Thesis, the author looks at the interconnections between Husserlian phenomenology and the contemporary analytic philosophy of mind and tries to clarify the zombie argument and the hard problem of consciousness as presented by the Australian philosopher David Chalmers, from the phenomenological (Husserlian) perspective.

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26

Nichols, Ryan Tate. "Reid's Philosophy of Mind." Connect to this title online, 2002. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1039111436.

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Анотація:

Thesis (Ph. D.)--Ohio State University, 2002.
Document formatted into pages; contains vii, 369 p. Includes bibliographical references. Abstract available online via OhioLINK's ETD Center; full text release delayed at author's request until 2005 Dec. 5.

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27

Østhagen, Hans Aleksander, and Anders Stenberg. "Sound body and sound mind : Ny idrettspark på Gløshaugen." Thesis, Norges teknisk-naturvitenskapelige universitet, Fakultet for arkitektur og billedkunst, 2012. http://urn.kb.se/resolve?urn=urn:nbn:no:ntnu:diva-17623.

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28

Lockart, Esther. "Massage Therapy: Mind/Body Effects on Chronic Pain Patients." Thesis, University of North Texas, 1988. https://digital.library.unt.edu/ark:/67531/metadc500701/.

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This study assessed the influence of massage therapy on the psychobiology of chronic pain patients. A pre- and posttest design measured the effects of a one-month treatment program Twenty outpatients and twenty inpatients of two chronic pain treatment programs, were administered several psychological and physiological tests before and after the study. Experimental subjects received massage therapy twice a week for one month in addition to their other therapies. Control subjects continued with their regular treatment modalities for one month. Results showed statistically significant differences (p < .05) on 5 of the 17 psychological variables and on the electromyograph levels. Analysis of Holmes-Rahe scores suggested that these differences were not attributable to the artifact effect of differential life stress.

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29

Smyth, Clifford. "The contribution of Feldenkrais Method to mind-body medicine." Thesis, Saybrook Graduate School and Research Center, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=1536829.

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Анотація:

The Feldenkrais Method generates a range of healthful or salutogenic outcomes, yet its contribution to the field of mind-body medicine (MBM) remains largely unexamined. The Feldenkrais Method is a form of somatic education offering both practices and theoretical perspectives for an integrated mind-body approach. Research shows that the Feldenkrais Method produces outcomes on a range of functional, psychophysical, and psychosocial measures. This thesis argues that the Feldenkrais Method is an awareness practice of value for mind-body and integrative approaches to health.

Possible mechanisms and dynamics of action of the Feldenkrais Method are presented. This thesis proposes that non- or preconscious intentionality and "know-how" can be an important aspect of healthy behavior. Somatics practices and somatic awareness can play an important role in creating an intentional arc toward health. This study supports the importance of research into the Feldenkrais Method in relation to MBM and health.

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30

Graham, Claire. "Descartes' imagination : unifying mind and body in sensory representation." Thesis, Durham University, 2013. http://etheses.dur.ac.uk/6920/.

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The aim of this thesis is to investigate the role that the imagination plays in the later philosophy of René Descartes. The thesis will look at two related questions: (i) the status of the imagination as a mode of thought dependent on the body; (ii) the role of the imagination in object-perception. Throughout, the traditional view of Descartes as a Cartesian Dualist is rejected and a more holistic approach is taken towards the relationship between mind and body, in which Descartes’ claims that the two make up a “substantial union” are taken seriously. Part One deals with the relationship between mind and body. I argue that Cartesian Dualism cannot account for the faculties of sensation and imagination, because they have a corporeal basis. However, the ‘union of mind and body’, Descartes’ device for explaining their interaction, can. I end Part One by identifying a problem with the paradigm case of mind-body interaction, object-perception. To determine the object of an idea there needs to be a mechanism to marry the two ingredients of perception: the innate ideas of geometry in the intellect, and ‘adventitious’ ideas of the object delivered by the senses. Otherwise we have no explanation for how the essentially ‘inward-looking’ intellect can apply its ideas to the essentially passive sensations. Part Two focuses on the imagination and the question of object-perception raised in Part One. I argue against the largely-held view in the secondary literature that, with the advent of the cogito, the imagination’s cognitive profile declined sharply. I argue that, in fact, the corporeal basis of the imagination places it beautifully to bridge the gap in object-perception, and that this is part of its role in all Descartes’ discussions on the topic. The other, related, role of the imagination is to conjure fictions and hypotheses, suiting it for scientific and epistemological endeavours. The fact that the imagination is not tied to what is present to the senses, even though it receives its original content from them, means that it can manipulate ideas of corporeal things; including the innate notions of extension, shape and motion so key to gaining a clear and distinct idea of matter.

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31

Dunn, B. "Exploring the interaction of mind and body in depression." Thesis, University of Cambridge, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.598695.

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This thesis aims to explore the interaction of mental-state and body-state representation in depression, hypothesising that the body is hypo-responsive and poorly monitored in depression. This leads to difficulty making intuitive decisions and blunting of emotional experience. A battery of neuropsychological tasks was developed, measuring emotional response to affective images, intuitive decision-making, probabilistic decision-making, mental-state monitoring and body-state monitoring and these measures were combined with psychophysiological recording of galvanic skin response and heart period response. These tasks wee administered to analogue and clinically depressed samples, to assess how information processing varies with the severity of depressive symptoms. A comparison of baseline activity in the periphery revealed that clinical depression led to a reduction in GSR whereas analogue depression led to an elevation in GSR. There were no differences in heart period response. Both the analogue and clinical samples showed a reduction in the experience of happiness to emotional images but no change in sadness. Emotional changes were to some extent related to abnormalities in body-state response, but these abnormalities were insufficient to fully differentiate between emotional states. The analogue sample was impaired at intuitive decision-making situations of uncertainty but intact on probabilistic reasoning in situations of certainty, whereas the clinical sample performed normally on both tasks. Body-state change was loosely linked to task performance but not in the way current theories suggest. An attempt to validate the somatic-marker hypothesis of decision-making (Damasio, 1994) offered very little support for the current formulation of how body-state influences reasoning. Both the analogue and clinical samples showed superior awareness of mental-state. The analogue sample was impaired in body-state monitoring; the clinical sample showed elevated subjective awareness of body-state and normal body-state monitoring performance.

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32

Park, Sam-Yel. "A study of the mind-body theory in Spinoza." Thesis, University of Glasgow, 1999. http://theses.gla.ac.uk/2040/.

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This thesis investigates Spinoza's mind-body theory starting with the discussion of the diverse interpretations of his mind-body theory such as hylomorphism, idealism, epiphenomenalism, and materialism. From the critical comments on inadequacies of these interpretations, it turns out that Spinoza's argument of the relationship between the mind and the body should be understood as holding that there is a non-causal relationship between the mind and the body and that they have equal weight. Although the parallelistic interpretation is compatible with the above understandings, we cannot ascribe traditional parallelism to Spinoza. His parallelism is derived from his argument of identity between the mind and the body, which is based on his substance monism and attribute dualism. We should therefore understand Spinoza's mind-body theory as an identity theory which leads to a parallel relationship between the mind and the body. Since the double aspect theory argues both identity and parallelism between the mind and the body, the doctrine we should ascribe to Spinoza is the double aspect theory. Furthermore, owing to the fact that Spinoza maintains substance monism and attribute dualism (assuming an objective view of the attributes of thought and extension, which are distinct), there is, in Spinoza's theory, an identity between mental and physical events while there is no identity between mental and physical properties: the mental and the physical events are one and the same event described under mental and physical properties, respectively. From the fact Spinoza finds identity in individuals or events, but not in properties, it follows that his theory should also be understood as a kind of token identity theory.

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33

Chavez-Arvizo, Enrique. "Descartes on the substantial union of mind and body." Thesis, University of Reading, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.240306.

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34

Barrett, Katie E. "Aligning Mind, Body, and Spirit Through Breath in Architecture." Thesis, Virginia Tech, 2010. http://hdl.handle.net/10919/33014.

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At the root of all living beings is our breath -- without it, we are not alive. Eastern practices such as yoga and meditation are conveyed through the awareness of our breath and the encouragement to be present in what our physical bodies are telling us. This awareness is a huge influence in architectural design. Building well and thinking well are in turn living well, and this architectural thesis served as a journey in discovering how human health can manifest itself in a physical building. The architectural project is an Institute for Being and is located in the Shaw neighborhood of Washington, DC. The program of this project consists of spaces to encourage people to seek their own path in spiritual grounding within the otherwise hectic urban context.
Master of Architecture

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35

Nelson, Hilary. "Let our mind go and your body will follow." Thesis, University of Iowa, 2017. https://ir.uiowa.edu/etd/5580.

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This is a body of work produced at the University of Iowa. With these pieces I am interested in things that do not follow, that hold emotion but don't have a narrative. In the unknown being more real than the known, because there is life in the not understanding. And in lying about something there is no way you can pull off. There is a river of lava flowing below the surface, but there are no volcanoes.

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36

Burgess, Scott Anthony. "The human body-soul complex in Plato's Timaeus." Thesis, University of Wales Trinity Saint David, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683195.

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37

Sharma, Renu C. S. "Education for spiritual development, synergy of mind, body and soul." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ58711.pdf.

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38

Pfeiffer, Benoite Jeanne Françoise. "Soft physics: healing the mind/body split in physics education." Thesis, University of British Columbia, 2012. http://hdl.handle.net/2429/43278.

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Physics education is facing a crisis of meaning: students can “plug” numbers into formulas, but research shows they do not give much meaning to physical concepts. This thesis explores how the cultural context of physics education, in particular the mind/body cartesian split, contributes to a loss of meaning. Drawing from sensory scholarship, cognitive linguistics, feminist critiques of science, her own teaching experience and education research on student misconceptions and intuitive knowledge, the author challenges the mind/body dichotomy by exploring how the body can make sense of the physical world through the senses. Physical concepts can be more-than-representational, exist beyond mathematical symbols and signifiers, but nevertheless be perceived through touch. In her quest for a mind/body truce, the author has created provocative stories for the physics classroom that welcome the body and its physic-al knowledge, and that reconcile intuition and Newtonian physics. This subtle change of perspective leads her to replace the alleged mind/body war with a respectful quest for compromise and fine tuning, and to analyze the dominant patriarchal narratives of the physics community. The author advocates for an intuition-based, sensory, student-centred pedagogy that redefines traditional power relationships in the physics classroom and challenges indoctrinating scientific discourses, hoping it will contribute to improving the inclusiveness of the physics community. Such a paradigm shift requires a re-storying of collective narratives. Physics is not about dominating nature but about learning from nature; it is time to abandon the myth of the detached observer and study nature from inside, at the confluence of everything that make us humans.

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39

Nightshade, Cleodhna P. A. "Psychophysicality : rethinking the physicalist foundations of the mind/body problem." Thesis, University of Glasgow, 2001. http://theses.gla.ac.uk/2038/.

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In this thesis, I shall examine the question of physicalism through two papers criticising the formulation of the doctrine. In the first chapter, I discuss Tim Carne's and D.H. Mellor's influential (1990) There Is No Question of Physicalism, in which they argue that there are no real criteria by which the science of psychology can be separated from the paradigmatically physical sciences, and so no principled reason to suppose that the predicates of pyschology do not describe real elements of the world's ontology whereas those of physics do. I shall explain why I find their arguments unconvincing, and to show how some of the reasons they consider not to support the noncontinuity of psychology with physics actually can support the distinction. Crane and Mellor take physicalism to be an epistemological doctrine, according to which the empirical world "contains just what a true and complete physical science would say it contains". Physicalism can, however, be taken as a metaphysical doctrine, and indeed I think that many modern physicalists do take it this way. In his (1998) What Are Physical Properties?, Chris Daly argues that no principled distinction can be drawn between physical and nonphysical properties, and that therefore any metaphysical programme which assumes such a distinction is misguided. I shall agree with much of his reasoning, but not with his 'downbeat' conclusion: while I agree that there are serious difficulties involved in setting constraints on the bounds of the physical, I think that enough can positively be said to make physicalism a meaningful position. Between the two papers, a fairly broad survey of some recent accounts of physicalism is made and these two distinct avenues explored: physicalism construed as a doctrine about science, and physicalism as a doctrine attempting to limit the contents of the world a priori through a definition of what it is to be a physical properties. All in all, I think that there is much to learn from these two papers, but not all of it is as negative, conclusive, or 'downbeat' as their authors might have intended. Rather, I think that some new directions are indicated by the failure of some of the avenues they explore.

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40

CASTRO, FABIANO DOS SANTOS. "BODY, MIND AND BRAIN IN ANTIQUITY: A BRIEF HISTORICAL STUDY." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2009. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=13801@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
FUNDAÇÃO DE APOIO À PESQUISA DO ESTADO DO RIO DE JANEIRO
Atualmente, o debate sobre a natureza da mente humana vem tomando novos rumos graças ao desenvolvimento de diversos estudos, no campo das neurociências, que investigam a localização das funções cerebrais. Esses trabalhos vêm contribuindo para uma melhor compreensão dos substratos neurais das funções mentais, bem como da etiologia de diversos transtornos mentais. Entretanto, o conhecimento acumulado pela neurociência não ocorreu de forma súbita. Na verdade, o estudo das relações entre o cérebro e a mente não é recente. Da pré-história aos dias atuais, surgiram vários tipos de questionamentos a respeito da possível materialidade e localização das funções mentais humana. O presente trabalho apresenta, de forma histórica, como populações pré-históricas, assim como as primeiras civilizações, localizadas no Egito, na Mesopotâmia, na Índia, na China e na Grécia desenvolveram e utilizaram conceitos relacionados com a alma, a mente e o cérebro humano.
Currently, the debate about the nature of the human mind is taking new directions through the development of several studies investigating the location of brain functions in the field of neuroscience. These studies have been contributing to a better understanding of the neural substrates of mental functions and the etiology of various mental disorders. However, the knowledge developed by neuroscience did not occur abruptly. Indeed, the study of mind-brain relationship is not new. From pre-history to the present day, various different forms types of inquiries were made about the possible materiality and location of human mental functions. This paper presents, in a historic manner, how prehistoric populations, as well as early civilizations located in Egypt, Mesopotamia, India, and China and Greece developed and employed concepts related to the soul, mind and human brain.

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41

Norman, David A. "Mind, body, and the philosophical theology of Donald M. MacKay." Thesis, University of Edinburgh, 2004. http://hdl.handle.net/1842/30590.

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For D.M. MacKay, the notion of complementary descriptions was a very powerful though somewhat controversial logical tool. As a brain scientist with strong philosophical and religious interests, MacKay used this tool to bring together aspects of his thinking that others in his position often allow to remain disparate. His primary use of this tool was to understand the relationship between physiological brain descriptions on the one hand and the psychological and spiritual descriptions of cognitive psychology and theological anthropology on the other. He also argued, more broadly, for the complementary relationship between science and theology and, more narrowly, for the complementary relationship between deterministic ‘observer-only’ descriptions and libertarian ‘agent-oriented’ descriptions. He called this complementarity-based world view ‘Comprehensive Realism’. The research hypothesis of this thesis will be that Comprehensive Realism offers a way of dealing with the problem known in contemporary Anglo/American philosophy as ‘the mind/body problem’ that is fully compatible with evangelical Christian theology. In the first two chapters, we will introduce the mind/body problem as it has presented itself to the Christian Church throughout history with special attention to the modern philosophical debate as it progressed throughout D.M. MacKay’s career. In chapters three, four and five, we will discuss MacKay’s doctrine of logical complementarity and how he applied this concept to the mind/body problem and the closely related philosophical debate over freedom and determinism. Since contemporary debate over the mind/body problem among Christian philosophical theologians has centred around individuals eschatology, in chapters six and seven we will discuss MacKay’s limited treatment of the bodily resurrection and, in response to several theories that have been put forward since MacKay’s death, propose a more extended Comprehensive Realist account based upon the fundamental principles of MacKay’s philosophical theology.

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42

McLeod, James Alexander. "The Finishing Touch: An Object of Linking Body and Mind." Thesis, Virginia Tech, 1998. http://hdl.handle.net/10919/40984.

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The use of imagery in preparing for a task is well documented. Sports training, in particular, is one area in which imagery has been used very successfully. In this case the sport is golf, and the task at hand is putting. On average, putting accounts for the highest percentage of shots with any single club in a round of golf. This implies that golfers should focus on putting training to better their scores. This thesis is about designing an object, a putting trainer, which can aid the process of imagery by providing more information to the user.
Master of Science

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43

Mason, Joel W. "The concept of mind in Pauline literature." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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44

Black, John Adrian. "Incorrigibility and elimination : a mentalist response." Thesis, University of British Columbia, 1987. http://hdl.handle.net/2429/26960.

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This essay is primarily an examination of a view, propounded by Richard Rorty at the beginning of the last decade, about the nature and existence of minds and mental states. The view is a species of eliminative materialism, and one which is of historical importance in the development of this general position. I argue that it is false. I also attempt to draw some positive conclusions in the philosophy of mind from a criticism of some of its underlying assumptions. Rorty's fundamental idea is that the belief in the existence of minds and mental states is a primitive scientific theory, which in all likelihood is soon to be overthrown by the superior theory of neurophysiology. It will then be rational, he claims to deny the existence of minds and mental states. Essential to Rorty's argument for this view is the notion that mental states have a property which the neural states of the replacing theory lack, namely of being the proper subjects of certain in corrigible reports, and which prevents the identification of the two. I undermine this argument by showing that ( i ) incorrigibility is not the mark of the mental and ( ii ) even if it were, it could not ground the categorical gulf which Rorty sees between mental and physical. I turn then to the major presupposition of the view, that mental states are theoretical entities posited in the causal explanation of behaviour, to see if this characterisation of the mental is an hypothesis adequate to account for the various phenomena of mental discourse. After examining reason-explanation, causal explanation in terms of mental states, the reporting role of mental ascriptions and the non-constative uses of mental language, I find that it is not. In particular, Rorty's view cannot account for the limited extent to which certain mental reports are incorrigible, nor for the validity of justificatory and non-constative uses of mental language. I argue that the existence of mental states is guaranteed by this validity, and therefore that the issue of their elimination goes beyond considerations of theoretical superiority to the very fabric of human interaction, moral and otherwise. I emerge with the view that ordinary language and neurophysiology are compatible ways of describing people and their behaviour, and that far from being the murky posits of some proto-scientific folk-psychology, mental states are known to exist.
Arts, Faculty of
Philosophy, Department of
Graduate

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45

Minter, Catherine J. "Anthropology and the novel in late eighteenth-century Germany : Wezel, Moritz and Jean Paul." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.340007.

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46

Hendel, Giovanna Enrica. "Psychophysical supervenience." Thesis, University College London (University of London), 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.323131.

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47

Dowling, Dolina Sylvia. "Arguments for other minds." Thesis, Rhodes University, 1989. http://hdl.handle.net/10962/d1001977.

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If I am aware of my own mental states by introspection (a) How can I know that other people have minds? and (b) How can I know what their mental states are? These are two of the questions with which I will be concerned in this dissertation. I discuss five different attempts to deal with them. (i) The claim that we can know that other people have minds by an argument from analogy. I show a number of serious flaws in Russell's and other versions of this argument. (ii) Malcolm's thesis that the criteria by which we apply mental terms to others are just different from the criteria one applies in one's own case. I argue that Halcolm's accounts of both first- and third-person criteria are not adequate. (iii) I consider Strawson claim that 'persons' is a primitive concept and that behavioural criteria are "logically adequate" for determining the correctness of statements about the mental states of others. I argue that both of his key concepts are underanalysed. (iv) A quite different attempt to answer our questions (a) and (b) is given by the empirical realist who argues that knowledge claims about other minds are best understood as hypotheses in a wider psycho-physical theory. I show that the major fault in Putnam's version of empirical realism is that he overlooks the subjective character of (iii) our mental states. (v) Finally I consider the claim, due to Nagel, that a conception of mental states is possible which incorporates both subjective and objective aspects of the phenonemon. I speculate that with a great deal of development this approach might hold the answer to our questions.

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48

Pearce, Malcolm. "The Mandala dancers : a collaborative inquiry into the experiences of participants in a program of creative meditation ; an investigation into a means of celebrating the wonderful in ordinary people /." View thesis, 1994. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030715.101110/index.html.

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49

Bergsten, Johanna, and Kristina Korths-Aspegren. "Effekter av mind-body-terapier hos personer med typ 2-diabetes." Thesis, Mittuniversitetet, Institutionen för hälsovetenskap, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:miun:diva-16022.

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Bakgrund: Typ 2-diabetes är en sjukdom som i ökar Sverige. En viktig uppgift som sjuksköterskan har är att motivera patienter med typ 2-diabetes till livsstilsförändringar vad gäller kost, motion, rökavvänjning och stresshantering och får dessutom skriva ut fysisk aktivitet på recept. Intresset för komplementär och alternativ medicin (KAM) ökar i västvärlden. Syfte: Syftet med föreliggande studie var att belysa möjliga effekter av yoga, tai chi och qigong på ett urval objektiva och subjektiva parametrar hos vuxna personer med eller med risk för typ 2-diabetes. Metod: Litteraturöversikt, baserad på 17 vetenskapliga studier. En innehållsanalys gjordes för att sammanställa materialet och studera likheter och skillnader. Resultat: Yoga, tai chi och qigong hade i vissa fall positiva effekter på parametrarna blodglykos, lipider, kroppsmått, blodtryck, fysiskt och psykiskt välbefinnande, vitalitet, stresshantering, och motivation för egenvård. Diskussion: Att ställa de olika studiernas resultat mot varandra var inte möjligt på grund av att de skiljde sig från varandra vad gäller urval, design och intervention. Då dessa mind-body-terapier ej är vetenskapligt bevisade får de inte rekommenderas av sjuksköterskor. Dock åligger det sjuksköterskor enligt Socialstyrelsens kompetensbeskrivning att inspirera till dialog om införande av ny kunskap. Slutsats: Innan rekommendationer kan ges bör effekten av de olika teknikerna undersökas närmare.

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50

Kahya, H. "'I feel whole today' : mind and body in counselling psychology practice." Thesis, City, University of London, 2014. http://openaccess.city.ac.uk/16080/.

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The current study investigated the experience of the Yoga Therapy for the Mind (YTFTM) 8-week course, a manualised yoga and mindfulness-based intervention, for mild to moderate depression and anxiety. Eight female students from across four YTFTM courses participated in semi-structured interviews exploring their experiences of the course. Interviews were analysed using an Interpretative Phenomenological Analysis, with thirteen subordinate themes emerging and grouping into four super-ordinate themes: Personal Journey of Change, Ambivalence, Mind/Body Connection and Group Experience. The findings of the study have been interpreted in light of relevant literature from across the fields of psychology, neuroscience and Buddhist and yogic philosophy. The findings echo previous research into comparable mindfulness-based courses, but suggest there may also be additional psychological benefits to the practice of yoga asana. These added benefits include a more holistic and embodied understanding of psychological distress and adaptive coping strategies, as well as enhanced wellbeing. Recommendations have been made with a view to influencing future courses and Counselling Psychologists interested in developing a more holistic approach to therapy.

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