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1
Smith, Robert. "Distraction." Angelaki 3, no. 2 (August 1998): 133–46. http://dx.doi.org/10.1080/09697259808571990.
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Oswald, Ute. "“Distraction from Hurtful Thoughts”." Medizinhistorisches Journal 56, no. 1-2 (2021): 30. http://dx.doi.org/10.25162/mhj-2021-0002.
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Brittain, Charles. "A Stoic Ethics for Attention (Seneca Letter 56)." Rhizomata 9, no. 2 (November 30, 2021): 224–46. http://dx.doi.org/10.1515/rhiz-2021-0013.
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Abstract Seneca’s Letters sketch a theory of attentive action according to which distraction is caused by inconsistent beliefs about values, such that the degree of an agent’s attention to an endorsed action is proportionate to the consistency of her beliefs about value, i. e. her proximity to virtue. The agent’s activity of attentive action is co-ordinated with a state of alertness to her interests, which accordingly triggers switches in attention that sustain the endorsed action in single-minded agents or cause distraction if the new interest is irrelevant to it. Seneca’s theory reflects the older Stoic conception of the tensional mental strength of the virtuous agent, which Chrysippus identified as the causal factor over and above virtue that ensures her successful performance of right action.
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Aagaard, Jesper. "Media multitasking, attention, and distraction: a critical discussion." Phenomenology and the Cognitive Sciences 14, no. 4 (July 10, 2014): 885–96. http://dx.doi.org/10.1007/s11097-014-9375-x.
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Rusz, Dorottya, Mike E. Le Pelley, Michiel A. J. Kompier, Leon Mait, and Erik Bijleveld. "Reward-driven distraction: A meta-analysis." Psychological Bulletin 146, no. 10 (October 2020): 872–99. http://dx.doi.org/10.1037/bul0000296.
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Hedrick, Donald. "Distracting Othello: Tragedy and the Rise of Magic." Publications of the Modern Language Association of America 129, no. 4 (October 2014): 649–71. http://dx.doi.org/10.1632/pmla.2014.129.4.649.
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Accompanying Keith Thomas's account of its defeat by scientific rationality, supernatural magic, which I designate magic1, receives scholarly attention denied the stigmatized magic2—stage magic and the “gulling” practices popularized by Tondon's con artists and pickpockets, who exploited distraction through sleights of hand, body, language, and thought. As Othello's paratheatrical “entertainment unconscious,” competing and collaborating with theater, magic2 informs the play's sensationalism, gull's gallery, source-tale revisions, and transformation of much traditional tragedy into a genre less about epistemology than about perception. Practicing early modern magicians' fundamentals—conveyance (legerdemain, misdirection) and confederacy—and exposing his own tricks, the entertainer-villain Iago's tactics and handkerchief prop illuminate phenomena such as “inattentional blindness,” important for cognitive psychology, philosophy, neuroscience, and performance. His “helpmeet” wife and apprentice Emilia emulates his misdirecting visual and conversational skills, until their team, echoing a celebrity magician-and-animal partnership, finally implodes. Situated between Montaigne's and Adorno's views on distraction, Othello transforms wonder from tragic affect into the capitalist distraction pleasure of a discursive entertainment revolution. Its hero-dupe himself adopts magic2 technology for a spectacular suicide—arguably the suicide of tragedy's tradition.
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Sille, Richard A., Martin J. Turner, and Martin R. Eubank. "“Don’t Be Stupid, Stupid!” Cognitive-Behavioral Techniques to Reduce Irrational Beliefs and Enhance Focus in a Youth Tennis Player." Case Studies in Sport and Exercise Psychology 4, no. 1 (January 1, 2020): 40–51. http://dx.doi.org/10.1123/cssep.2019-0018.
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This case reports the intervention approach the first author adopted while working with a youth tennis player. The athlete held irrational beliefs and was struggling to maintain emotional control. The neophyte sport psychology practitioner adopted a cognitive-behavioral approach to practice. The intervention focused on (a) using rational emotive behavior therapy (REBT) to replace unhelpful beliefs about unforced errors with a new rational philosophy and (b) using a distraction-control plan to restructure the player’s thoughts and beliefs in relation to opponents’ perceived gamesmanship. Intervention effectiveness was evaluated through qualitative data from the athlete and his parents and the reflections of the practitioner. Feedback suggests that REBT and distraction-control plans can be effective in helping youth athletes manage their thought patterns and improve emotional control during competition. This case also demonstrates the importance of practitioners’ having a flexible and adaptable approach to practice—one that meets individual client needs.
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Creek, Jennifer, and Cathy Ormston. "The Essential Elements of Professional Motivation." British Journal of Occupational Therapy 59, no. 1 (January 1996): 7–10. http://dx.doi.org/10.1177/030802269605900103.
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This article explores how the continuing development of occupational therapy has been fuelled by three essential elements: philosophy, theory and practice. It examines how the interplay between these elements maintains and drives the profession and discusses the part that individual therapists play in sustaining the progress of the whole. The profession is vulnerable. Philosophy, theory and practice are becoming disconnected, leading to dampening of energy and distraction from our professional purpose. Possible explanations are suggested, including internal factors, such as the widening split between academics and clinicians, and external factors, such as changes in health policy. Strengthening the links between philosophy, theory and practice will ensure that occupational therapy remains healthy and progressive. The article concludes with some practical recommendations about what can be done to bring the philosophers, theorists and practitioners together, to fire individual motivations and re-energise the profession.
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Nicoletti, Michele. "Editorial." Rivista Italiana di Filosofia Politica 1 (December 3, 2021): 5–10. http://dx.doi.org/10.36253/rifp-1482.
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In introducing the inspiration behind and aims of the new Rivista Italiana di Filosofia Politica (Italian Journal of Political Philosophy), launched by the Italian Society for Political Philosophy, this editorial explores the relationship between politics and philosophy. As does all philosophy, political philosophy arises from the desire to understand what is new and to question existing reality. Political philosophy is thus political in a twofold sense: on the one hand, it is an act of freedom vis-à-vis existing power or knowledge, and, on the other, it is an attempt to establish social relations based on discursive reasoning, and on open participatory mechanisms for decision-making. This dual political attitude is ever more vital in the face of challenges to contemporary societies, such as climate change, migratory movements, dramatic inequalities, and the apparatus of surveillance. Eschewing a philosophy of distraction and non-engagement, political philosophy (and this Journal) endorses the idea of another, “more civic”, philosophy, one which is committed to the opening of new spaces of personal and collective freedom. This Journal intends to nurture the dialogue between Italian and international philosophical-political communities, showing the richness of Italian discussion, and highlighting some of the most authoritative international scholars.
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Nicoletti, Michele. "Editorial." Rivista Italiana di Filosofia Politica 1 (November 30, 2021): 11–16. http://dx.doi.org/10.36253/rifp-1474.
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In introducing the project of the Rivista Italiana di Filosofia Politica (Italian Journal of Political Philosophy), launched by the Italian Society for Political Philosophy, this editorial explores the relationship between politics and philosophy. As with philosophy itself, political philosophy arises from the desire to understand what is new and to question existing reality. Political philosophy is thus political in a twofold sense: on the one hand, it is an act of freedom vis-à-vis existing power or knowledge, and, on the other, it is an attempt to establish social relations based on discursive rationality, and on open participatory mechanisms for decision-making. This dual political attitude is even more essential in the face of challenges to contemporary societies, such as climate change, migratory movements, dramatic inequalities, and the apparatus of surveillance. Avoiding the risk of a “philosophy of distraction or non-engagement”, political philosophy (and this Journal) endorses the idea of another, “more civic”, philosophy, one which is committed to the opening of new spaces of personal and collective freedom. This Journal intends to nurture the dialogue between Italian and international philosophical-political communities, showing the richness of Italian discussion, and highlighting some of the most authoritative international scholars.
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Collette, Daniel. "Virtual Reality as Experiential Learning." Teaching Philosophy 42, no. 1 (2019): 29–39. http://dx.doi.org/10.5840/teachphil2019116100.
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While the pedagogical benefits of experiential learning are well known, classroom technology is a more contentious topic. In my experience, philosophy instructors are hesitant to embrace technology in their pedagogy. A great deal of this trepidation is justified: when technology serves only to replicate existing methods without contributing to course objectives, it unnecessarily adds extra work for the instructor and can even be a distraction from learning. However, I believe, if applied appropriately, technology can be used to positively enhance the philosophy classroom experience in ways that are not possible in traditional classroom settings – including new ways of experiential learning. To demonstrate this, I offer a case study of implementing virtual reality (VR) as a tool for experiential learning of philosophy. I show how having students “walk a plank” off a skyscraper in VR allowed me to exceed my course objectives for my Existentialism course in particularly effective ways that I could not have done without this technology.
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KORALUS, PHILIPP. "The Erotetic Theory of Attention: Questions, Focus and Distraction." Mind & Language 29, no. 1 (February 2014): 26–50. http://dx.doi.org/10.1111/mila.12040.
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Rambachan, Anantanand. "Overcoming the Distraction of Neo-Hinduism and Attending to the Real Challenges of Critical Vivekananda Studies." Philosophy East and West 72, no. 3 (July 2022): 839–50. http://dx.doi.org/10.1353/pew.2022.0061.
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Maltzman, Sara. "Visual stimuli in distraction strategies for increasing pain tolerance." Pavlovian Journal of Biological Science 23, no. 2 (April 1988): 67–74. http://dx.doi.org/10.1007/bf02995659.
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Aagaard, Jesper. "Multitasking as distraction: A conceptual analysis of media multitasking research." Theory & Psychology 29, no. 1 (December 4, 2018): 87–99. http://dx.doi.org/10.1177/0959354318815766.
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The word “multitasking” gets thrown around a lot these days. For years it was touted as the cognitive default for a new generation of digital natives, but psychologists are increasingly warning us against its harmful effects on many different forms of human activity. What exactly is meant by the concept of multitasking, however, remains peculiarly taken-for-granted. The purpose of this article is therefore to analyze, evaluate, and interpret how the word “multitasking” is currently being used in scientific practice. Taking departure in the domain of media multitasking research, the article reveals an unacknowledged normativity in the empirical research literature: Multitasking does not in fact denote a quantitative enumeration of tasks, but a qualitative distinction between on- and off-task activity. In other words, multitasking is functionally equivalent to distraction. This article discusses how this insight challenges the scientific rationality of current media multitasking research and concludes with implications for future research.
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Toosi, Javad Fakhkhar, and Shafique N. Virani. "Love and the Brethren of Purity: A Comparative Study of Human Intimacy in Islamic Philosophy." Journal of Sufi Studies 11, no. 2 (September 30, 2022): 149–80. http://dx.doi.org/10.1163/22105956-bja10024.
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Abstract This article is a study of the Brethren of Purity’s thirty-seventh epistle, The Essence of Love. It compares this work with the treatises on love written by the Muslim philosophers Ibn Sīnā, Suhrawardī, and Mullā Ṣadrā, the leading representatives of the Peripatetic, Illuminationist, and Transcendental schools of Islamic philosophy, respectively. A fundamental distinction of the Brethren’s approach is their positive impression of love between human beings, including its romantic and conjugal components. Such love is not entirely under human control; the celestial spheres also exercise their influence. The Brethren contend that society and civilization prosper because of love. Unlike several others, they are intent on reconciling divine or “real” love with love between individuals. While the Brethren praise the benefits of romantic love and conjugal relations, Ibn Sīnā judges them harmful, and Suhrawardī a distraction. Mullā Ṣadrā, though, takes an intermediate position, influenced by both the Brethren and Ibn Sīnā.
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Fazi, M. Beatrice. "Distraction Machines? Augmentation, Automation and Attention in a Computational Age." New Formations 98, no. 98 (July 1, 2019): 85–100. http://dx.doi.org/10.3898/newf:98.06.2019.
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It is often argued (and feared) that the human capacity to pay attention is being transformed by computational technologies. Are computing machines distraction machines? This article takes this question as its starting point in order to address concerns about attention deficits visà-vis questions and issues about the mechanisation of cognitive procedures. I will claim that, when approaching the attention ecology of the twenty-first century, it is necessary to differentiate between augmentation and automation. While augmentation implies the extension of predefined forms or modes of behaviour, contemporary developments in computational automation ask us instead to consider the possibility of moving beyond phenomenological analogies. The article will thus discuss how transformations in the capacity to pay attention in a computational age need to be analysed in relation to the emergence of quasi-autonomous artificial cognitive agents driven by AI technologies, such as those known as machine learning. I will argue that these artificial cognitive agents can no longer be described in terms of technological add-ons to pre-existing human cognitive capacities. Today, we think alongside machines that are, is a sense, already thinking. Similarly, we pay attention alongside machines that are, in a sense, already paying attention. The challenge for philosophy and cultural theory is that of moving beyond 'projectionist' conceptions of such technological agency. This challenge, however, also involves overcoming the anthropomorphism that is implicit in expression such as 'thinking machines'. In a century where robot-to-robot communications have outpaced and outnumbered human-machine interactions, these artificial cognitive agents are not just reframing the human capacity to pay attention: they are also re-structuring the conditions for such capacity. Addressing the conditions for attention beyond augmentation and vis-à-vis computational automation involves considering the role and scope of both human and algorithmic decisionmaking, and engaging with the ways in which the humanities can intervene upon contemporary complex cognitive scenarios.
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Adler, Jonathan E. "Confidence in Argument." Canadian Journal of Philosophy 36, no. 2 (June 2006): 225–57. http://dx.doi.org/10.1353/cjp.2006.0007.
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When someone presents an argument on a charged topic and it is (credibly) alleged that the arguer has a strong personal interest and investment in the conclusion, the allegation, directed to the reception or evaluation of the argument, typically gives rise to two seemingly conflicting reactions:I. The allegation is an unwarranted diversion (a species of argumentum ad hominem or genetie fallacy). The prejudices or biases of the arguer are irrelevant to the cogency of the argument. ('Cogency’ is used broadly to refer both to correct support relations, validity, in the case of deductive arguments, and to the soundness, warrant, and relevance of the premises.) In particular, it is a distraction from the crucial judgment of whether the argument is cogent to press the question of whether the arguer truly holds his conclusion on the grounds that he offers, or whether he believes it on some illicit or suspect basis (prejudice, ideology, self-interest, wishful thinking, bias).
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Rosenberg, Alexander. "Equality, Sufficiency, and Opportunity in the Just Society." Social Philosophy and Policy 12, no. 2 (1995): 54–71. http://dx.doi.org/10.1017/s0265052500004672.
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It seems to be almost a given of contemporary Anglo-American political philosophy that the just society is obligated to establish and ensure the equality of its members. Debate begins when we come to delineate the forms and limits of the equality society is obligated to underwrite. In this essay I offer the subversive suggestion that equality is not something the just society should aim for. Instead I offer another objective, one which is to be preferred both because it is more attainable and because it is morally more defensible than equality, either as an ideal or as an operative principle. The demand for equality of treatment, of opportunity, or of outcome, is a distraction from morally more significant aims.
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Negedu, Isaiah Aduojo. "The Illusion of a Post-Racialised World." Dialogue and Universalism 31, no. 1 (2021): 9–21. http://dx.doi.org/10.5840/du20213112.
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The presidential election of 2007 that sworn in Barack Obama as president of the United States of America heightened the idea that rightly, or wrongly, suggests the world (at least the U.S.) has become post-racialised. I will explain how the notion of post-raciality is a distraction to the demands of racial diversity in the twenty-first century. I use the conversational thinking as an alternative method to show how the possibility of both nuances in the form of racial conflict/diversity can subsist. The difference I envisage is that between highly melanated Africans and European Americans. Here, I argue that dialogue is still the most preferred option in racial conflict. However, the dialogue I propose is not a promise akin to the post-racialised, but a relationship that can exist in the midst of conflict, while at the same time acknowledging difference.
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Monisa, R., and V. David Arputha Raj. "Solitude As an Avenue for Mental Detox to Reconfigure the Self." ECS Transactions 107, no. 1 (April 24, 2022): 14135–48. http://dx.doi.org/10.1149/10701.14135ecst.
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Pablo Picasso’s words, "Without great solitude, no serious work is possible” rightly points to the gravity of Solitude. The glory of Solitude finds a place in the receptacle of literature. In American Literature, Solitude has been the bedrock for the movement of Transcendentalism and the ideology of Individualism. Solitude, rather than an essentially distraction free peaceful environment, is a serene disposition of the mind, where a person separates himself/ herself from his/her usual community attachment to discover the self. It is real powerful that it can give a person his/ her predicament in this universe. Mental Detox is moving past trauma caused by thoughts, emotions and the external world to a brand-new reshaped identity. These ideas have been well supported in the selected poetry of Sylvia Plath, Emily Dickinson and Robert Frost with the application of Thoreauvian Philosophy and Roger’s Self-theory of Personality. This study elaborates how Solitude can function as an avenue for Mental Detox to Reconfigure the Self by applying Thoreauvian Philosophy, Roger’s Self-theory of Personality and the concept of Mental Detoxification to the analysis of selected American Poetry.
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Solomon, Ruth, John Solomon, Lyle J. Micheli, John J. Saunders, and David Zurakowski. "A Personality Profile of Professional and Conservatory Student Dancers." Medical Problems of Performing Artists 16, no. 3 (September 1, 2001): 85–93. http://dx.doi.org/10.21091/mppa.2001.3015.
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The Test of Attentional and Interpersonal Style (TAIS), a 144-item personality inventory developed by sport psychologist Robert Nideffer, was used for the first time with dancers in this study to explore (1) what it would divulge about the shared personality traits of elite-level dancers and (2) whether it might be useful as a teaching/counseling tool to enhance the performance of under-achieving dance students. Two sets of subjects were tested: group 1 (n = 41: 22 females, 19 males) was composed of professional dancers from the Boston Ballet Company, while the subjects in group 2 (n = 42: 38 females, 4 males) were all dance majors at the Boston Conservatory. A composite profile was developed for each group by averaging the scores recorded on each of the 18 scales used in the TAIS analysis, and the two profiles were then compared in accordance with standard testing procedures. Both groups were found to be characterized by an internally focused attentional style, but the professionals were clearly more skilled in adapting this style to the elimination of internal and external distractions. This finding was reinforced by a contrast in the personality traits relating to interpersonal style, which again portrayed the student dancers as relatively vulnerable to distraction as a result of higher levels of extroversion and impulsivity, and greater ambivalence in their response to external authority. It is concluded that elite dancers do share certain traits in common, and that identifying personality characteristics that are important to success in dance may provide both students and their teachers with insight for enhancing performance.
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Alonso, M., M. H. Vega, and O. Martín. "Driving simulation study for the analysis of distraction effects in longitudinal driving behaviour." Cognition, Technology & Work 14, no. 4 (May 15, 2011): 283–97. http://dx.doi.org/10.1007/s10111-011-0180-9.
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KALUHA, Volodymyr, Olena ISHCHENKO, Oleh KOLIADA, Viktoriia PUHACH, Yuliia SIEROVA, Nataliia YUKHYMENKO, and Lesia LEVCHENKO. "Philosophical Analysis of the Concept Human Situation." WISDOM 24, no. 4 (December 25, 2022): 64–72. http://dx.doi.org/10.24234/wisdom.v24i4.827.
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Modern man, community, and humanity as a whole have become apprehensive about their future. Globally, there is a particular concern about the paradoxical tying of the Gordian knot, which is essentially triggered by contradictions caused by antagonistic problems in the fields of ecology, demography and economics. There are several ways to overcome the challenge that the world and man face. Firstly, radical, when one of the spheres is given in for the sake of one or two others. Secondly, the systematic distraction of the masses from critical issues. Thirdly, alternative, the shift of attention from popular methods and means of solving the current critical problems in favor of non-linear ones, i.e. those related to unconventional views on a given problem and approaches to its solution. Understanding of the human situation can lead to some encouraging results by means of focusing attention of the significant majority of the humankind represented by the so-called leaders of public opinion. Basically, under given circumstances, the principle, according to which real change starts with the people themselves, their intention to change, will be effective. In this case, in contrast to violence, coercion, manipulation, bribery and blackmail, the modus operandi of maintaining social interaction will be responsibility, meaningfulness, respect, a sense of proportion and tact.
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Karfíková, Lenka. "Attention in Augustine." Rhizomata 9, no. 2 (November 30, 2021): 247–70. http://dx.doi.org/10.1515/rhiz-2021-0014.
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Abstract The article treats the role of attention (intentio or attentio) in Augustine’s analysis of sense perception, the notion of time, and the Trinitarian structure of the human mind. The term intentio covers a broad range of meanings in Augustine’s usage. Its most fundamental meaning is the life-giving presence of the soul in the body, intensified in attention’s being concentrated on a particular thing or experience; Augustine also uses the term attentio in this latter sense. According to his analysis of time, by way of attention (intentio or attentio), the soul fixes the present in which the future passes into the past. Due to the intention of the soul, the form abstracted from an external object is both imprinted into the sense organ and retained in the memory in order to be, by intention again, recalled before the sight of mind. As “the intention of the will” or just “the will”, attention connects intellectual understanding with memory. In Augustine’s eyes, attention has a different quality depending on the object it is oriented to, and a different intensity, ranging from inattentive distraction (distentio) to concentrated effort (intentio).
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Leu, Grace R., and Andrew R. Scott. "A Standardized Care Pathway following Mandibular Distraction in Infants Less Than 3 Months of Age." Otolaryngology–Head and Neck Surgery 161, no. 5 (July 23, 2019): 870–76. http://dx.doi.org/10.1177/0194599819863313.
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Objectives To assess for differences in postoperative care following mandibular distraction osteogenesis (MDO) in infants before and after implementation of a standardized protocol. Study Design Retrospective chart review. Setting Urban tertiary pediatric hospital. Subjects and Methods The inpatient charts of infants who underwent MDO before 90 days of age were assessed for metrics such as postoperative length of stay (LOS), duration of mechanical ventilation, and the choice and duration of sedating medications. Results Over a 6-year period, 16 patients met inclusion criteria. The first 4 consecutive patients were managed at the discretion of the critical care staff. The remaining 12 infants were managed with a planned 4- to 6-day period of postoperative intubation, during which a standard protocol determined the choice, dosage, and duration of sedating medications. The mean age was similar between groups (preprotocol: mean, 26.5 days; protocol: mean, 20.3 days; P = .51). The mean postoperative LOS was 13.3 days less among infants managed with the protocol ( P = .06), and the mean number of midazolam boluses was fewer among protocol patients ( P < .01). A more consistent postoperative LOS, duration of mechanical ventilation, and exposure to sedating medications was observed among protocol subjects ( P < .01). The LOS for 2 patients in the preprotocol group was extended due to iatrogenic withdrawal syndrome. There were no instances of accidental extubation or anoxia in either group. Conclusions Among infants undergoing MDO, standardizing postoperative airway and sedation practices may offer a more predictable postoperative course as compared with a case-by-case management philosophy.
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May, James M. "Seneca's Neighbour, the Organ Tuner." Classical Quarterly 37, no. 1 (May 1987): 240–43. http://dx.doi.org/10.1017/s0009838800031864.
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In one of his letters to Lucilius (Book 6,Ep.56), Seneca discusses the effects of noise and silence on study and contemplation.In the opening sections of the letter, he reveals that his current lodging is located above a bathhouse whence issue continually all sorts of irritating sounds. Seneca insists that such noises, despite their persistence, present no real distraction to one who possesses inner peace and a clear, untroubled mind (animum enim cogo sibi intentum esse nee avocari ad externa: omnia licet foris resonent, dum intus nihil tumultus sit,§5) and whose thoughts are ‘good, steadfast, and sure’ (nullus hominum aviumque concentus interrumpet cogitationes bonas solidasque iam et certas,§11).
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Ball, Linden J., John E. Marsh, Damien Litchfield, Rebecca L. Cook, and Natalie Booth. "When distraction helps: Evidence that concurrent articulation and irrelevant speech can facilitate insight problem solving." Thinking & Reasoning 21, no. 1 (July 16, 2014): 76–96. http://dx.doi.org/10.1080/13546783.2014.934399.
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Mouroutsou, Georgia. "PLATO'S PHAEDO: ARE THE PHILOSOPHERS’ PLEASURES OF LEARNING PURE PLEASURES?" Classical Quarterly 69, no. 2 (December 2019): 566–84. http://dx.doi.org/10.1017/s0009838820000087.
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Though Plato's Phaedo does not focus on pleasure, some considerable talk on pleasure takes place in it. Socrates argues for the soul's immortality and, while doing so, hopes to highlight to his companions how important it is to take care of our soul by focussing on the intellect and by neglecting the bodily realm as far as is possible in this life. Doing philosophy, so his argument goes, is something like dying, if we grant that death is the separation of the soul from the body and notice that genuine philosophers wish nothing else than to be detached from the bodily realm. For indulging into bodily pleasures has detrimental consequences on the soul, impeding the search of truth and distorting reality, and so philosophers should undertake to purify themselves from all bodily concerns and gratifications and love the objects of learning and knowledge without deviation and distraction. On the contrary, ordinary people fall for the bodily realm as the only real domain that should therefore be of priority and of their earnest concern.
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Daig, Isolde, Richard Mahlberg, Julia Stethin, Franziska Schroeder, Jana Wrase, Nina Knoll, Tom Bschor, Guenter Esser, Andreas Heinz, and Thorsten Kienast. "Decreased Verbal Learning but not Recognition Performance in Alcohol-dependent Individuals During Early Abstinence." Irish Journal of Psychological Medicine 29, no. 2 (2012): 96–101. http://dx.doi.org/10.1017/s0790966700017377.
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AbstractObjective:Alcoholism ultimately leads to impairment of memory and other cognitive functions. This can interfere with treatment, if cognitively impaired alcohol-dependent individuals have difficulties recalling and implementing skills acquired during therapy. We investigate if alcohol-dependent individuals without clinically apparent withdrawal symptoms may still be impaired in higher-order cognitive functions.Methods:Thirty-four alcohol-dependent patients and 20 matched healthy controls were tested with the Verbal Learning and Memory Test which includes seven measurement points. The test comprises free recall, free recall after distraction and after 30 minute delay, and a word recognition task. Testing was performed between day seven and day 10 after the beginning of abstinence, when clinical withdrawal symptoms had ceased.Results:Compared to healthy controls, alcohol-dependent patients performed worse in free recall after delay, but not in word recognition. Healthy controls showed a more linear progression of improvement in verbal memory performance. Overall, alcohol-dependent individuals showed reduced verbal learning efficiency. The extent of impaired recall after distraction was positively associated (one-tailed test) with history of delirium (r=0.34, p=0.04), seizures (r=0.46, p=0.01), and years since diagnosis for alcohol dependency (r=0.39, p=0.01).Conclusions:Our results provide evidence that unmedicated alcohol-dependent patients without obvious withdrawal symptoms had impaired verbal recall, but normal recognition performance, at seven to 10 days after onset of abstinence. This deficit may deteriorate treatment outcomes due to poorer implementation of skills newly-learned during this time period.
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Guerreiro, Maria J. S., Dana R. Murphy, and Pascal W. M. Van Gerven. "The role of sensory modality in age-related distraction: A critical review and a renewed view." Psychological Bulletin 136, no. 6 (November 2010): 975–1022. http://dx.doi.org/10.1037/a0020731.
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Jia, Yafei, and Li Liu. "Innovations in Distance Learning in Postgraduate Education during COVID-19." Advances in Education, Humanities and Social Science Research 1, no. 1 (May 9, 2022): 351. http://dx.doi.org/10.56028/aehssr.1.1.351.
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Many training courses and activities have chosen distant learning as a distance alternative, which began to gain popularity even before the coronavirus pandemic. The availability of electronic tools and distant learning platforms in higher education, as well as the temporary suspension of classes in several countries during the epidemic, were extremely useful in the emergency transition to distance learning to ensure the educational process's continuity. However, there are still a number of difficulties that need to be addressed in terms of the country's current condition of distant learning delivery. This paper first discusses the background of distance education, then summarizes the problems that arise in distance learning for postgraduate students, such as the shift in teaching mode, the change in environment and the distraction of students, and explains how the distance learning process can be improved: (1) a student-oriented teaching philosophy; (2) finding an effective collaborative model of schooling; and (3) strengthening the assessment of educational quality. It is envisaged that this will serve as a model for using the online platform teaching approach in the context of the epidemic in China.
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Aaron Donachuk. "After the Letter: Typographical Distraction and the Surface of Morris's Kelmscott Romances." Victorian Studies 59, no. 2 (2017): 260. http://dx.doi.org/10.2979/victorianstudies.59.2.03.
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Doran, Stephen. "Organ Donation and the Ars Moriendi." Linacre Quarterly 86, no. 4 (October 1, 2019): 327–34. http://dx.doi.org/10.1177/0024363919874591.
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Organ donation is rightly understood as a gift that is a genuine act of love. Organ donation as an act of love requires it to be an act of freedom that honors the integrity of the human person who is in the process of dying. However, the process of organ donation, by necessity, inserts a third party of interest whose primary aim is to assist someone other than the dying person. Caregivers can become “organ focused” instead of “patient focused.” The procurement of organs potentially results in the commodification of the potential organ donor. Furthermore, death is not a momentary event but rather an ontological change in the person where the union of body and soul becomes divided. This Catholic understanding of death is important to assess the impact of organ donation on the process of dying. Family members of organ donors often have traumatic memories associated with the organ donation process, potentially overshadowing the ars moriendi—the art of dying. Summary: While organ donation is an act of love, the donation process can be distraction from the care of the dying patient, who may be treated differently than other dying patients who are not organ donors. A Catholic understanding of death is helpful in assessing the impact of the organ donation process.
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Zowisło, Maria. "Leisure as a Category of Culture, Philosophy and Recreation." Physical Culture and Sport. Studies and Research 50, no. 1 (December 1, 2010): 66–71. http://dx.doi.org/10.2478/v10141-010-0024-y.
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Leisure as a Category of Culture, Philosophy and RecreationWhen we look at the very origins of human world, civilization in its history and prehistory, we can trace strong evidence of the archaic presence of leisure in human life. It seems striking and meaningful that in fact all that is human streams out from leisure. Leisure occurs to be an arch-human phenomenon. This paper addresses this multidimensional cultural presence and the sense and value of leisure conceived as a source of civilization, symbolic thought, social institutions, habits and practices. The cultural primordiality of leisure is evident when we take into consideration an aboriginal release from total preoccupation with only impulsive and instinctual survival activities that took place in the era of Homo habilis some 2 millions years ago. It is obvious that free time was a great achievement of these evolutionary forms of human beings when we reflect upon the earliest seeds of consciousness expressed in primitive pebble tools. These tools tell us about at least three important messages from our prehistory: that first man must have had some free time to think about given life-troubles and inventing implements; that primitive tools must have been a real help and means for hastening and unburdening a load of work and must have given in effect a small amount of discretionary time to avoid impulsive activity; and last, that primitive tools afterwards became the first material for imaginative aesthetic transformation and gave the first impulse for art. So art was the earliest non-compulsory and non-functional field of free activity and a borderline between the biological and cultural existence of infra-human and human species, the former centered completely and instinctively on just remaining alive and the latter disclosing outdistanced, free and reflective behavior. The next evolutionary steps in development of using free time were religion and philosophy. In religious acts with their ritual practices human beings made holy days of their holidays. Philosophical contemplation gave broad space for autonomous and autotelic thinking and self-fulfilling practices focused on human intellectual and moral self-realization (semi-divine activity and happiness). But the most modern acceleration of exercising leisure is recreation understood as a differential area of physical culture, tourism, play and rest. Leisure occurs to be not only free time after obligatory activities bound up with biological determinants of life and with work are completed, it is also an important social factor (for instance, for the stratification of the levels or classes of society), an existential state of being, a phenomenon of rejuvenation, enjoyment, pastime, pleasure, distraction, indolence, idleness. Leisure appears at last a great challenge for humans to show their own specific and private attitude towards their lives and understanding their own position in the whole world. The authentic leisure is not void time, it is overfilled with creative acts confirming human freedom and capacity for transgressionvirtue, here and now, sentiments
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Andreeva, Yuliya V. "The Spiritual and Religious Concept of Optimism in Philosophy and Pedagogy of Ivan Ilyin." Humanitarian: actual problems of the humanities and education 22, no. 3 (September 30, 2022): 332–40. http://dx.doi.org/10.15507/2078-9823.059.022.202203.332-340.
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Introduction. The spiritual and religious concept of I. Ilyin’s optimism brings a new vision of the problem of human and his qualities into philosophy and pedagogy and is of scientific interest as a kind of program of spiritual stamina. The purpose of the study is to trace the genesis of the phenomenon of optimism in the spiritual and religious concept of I. Ilyin against the background of the evolution of his philosophical views; determine the spiritual and moral foundations of optimism within the framework of this concept; to determine the methods of formation of spiritually faithful optimism as a personality trait. Results. The spiritual and religious concept of I. Ilyin’s optimism manifests itself in the moral stamina of the individual, in conscious humility with what cannot be changed and in overcoming those difficulties that are within our power; it is the ability to recognize one’s life purpose and faithfully follow it throughout life, overcoming difficulties. It is the difficulties that act as steps to overcome them and on the way to the moral self-improvement of the individual. In the spiritual and religious concept of I. Ilyin, optimism acts in two ways: both as a gift (something innate) and as an art (something acquired) of self-empowerment, which is actualized during the period of overcoming difficulties. The article traces the evolution of I. Ilyin’s philosophical views: from understanding optimism as a moral will (in the traditions of German classical philosophy) to understand optimism as an effective overcoming of suffering and courage in the best traditions of Russian Orthodoxy. The harder and bleaker life is, the more in demand is optimism as the art of spiritual victory over the suffering and hardships of life, which carry a powerful emotional charge of spiritual purification, hardening, strengthening and strengthening. Discussion and Conclusion. For our research, it is especially valuable that optimism as a quality of a person, having both innate and acquired strength, can be brought up: by prayer, by inner (cordial contemplation), by emotional comprehension, by consolation, by distraction with joy. No less valuable is the fact that the methods of his upbringing reveal the spiritual principles of optimism.
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Al-Ta'an, Ahmad Idrees. "فلسفة الدعاء عند الصوفية ومعالجتُها لأسئلة الحائرين." Journal of Islamic and Religious Studies 6, no. 1 (June 25, 2021): 103–34. http://dx.doi.org/10.36476/jirs.6:1.06.2021.05.
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This research deals with the question of supplication among the people of Sufism in terms of: the truth of supplication, its importance, how Sufis understand it, and the relationship of supplication to faith in general. It is through their own philosophy of understanding supplication that a person can find comfortable answers to the doubts raised by skeptics about supplication in terms of its answer, the benefit of it, and how does the appointed person deal with the supplication in its different situations? And what is his position - as a servant of God Almighty - regarding his seeing the supplication answered sooner, or his failure to see that? Sufism sparks in their philosophy through an fundamental issue that is the basis for all other issues, which are the reality of the human being, his identity, the essence of this identity, the reality of this worldly life, its purpose, and the position of man in it. If a person understands this correctly, then all the other issues become branches that are easy to understand for the mind, and the heart remains, which always needs to be monitored, monitored and addressed in order not to lose sight of the greater purpose and the main significance of his existence, so he gets lost in the labyrinths of the dusty paths. Thus, Sufis believe that dealing with any suspicions related to faith and supplication is dealt with in two ways: the first is the understanding of God Almighty who persuades the mind and relaxes it, and the second: the work that polishes the heart and soul with emotional knowledge, saves it from distraction and negligence, and always draws it to His Creator and Creator Almighty.
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Madigan, Patrick. "The Gospel According to David Foster Wallace: Boredom and Addiction in an Age of Distraction. By Adam S. Miller. Pp. xiii, 114, London/NY, Bloomsbury, 2016, $29.95." Heythrop Journal 57, no. 5 (August 2, 2016): 875–76. http://dx.doi.org/10.1111/heyj.41_12328.
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Herbert, Nicholas C., Nicholas J. Thyer, Sarah J. Isherwood, and Natasha Merat. "The effect of auditory distraction on the useful field of view in hearing impaired individuals and its implications for driving." Cognition, Technology & Work 18, no. 2 (February 18, 2016): 393–402. http://dx.doi.org/10.1007/s10111-016-0366-2.
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Frolova, Elena V., and Olga V. Rogach. "Particularities of students’ perceptions of the digitalization of education: comprehending the experience of online learning in a pandemic environment." Perspectives of Science and Education 51, no. 3 (July 1, 2021): 43–54. http://dx.doi.org/10.32744/pse.2021.3.3.
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Introduction. The COVID-19 pandemic has initiated the rapid introduction of digital technology into the educational process. The purpose of the article is to analyze the particularities of the perception of the processes of digitalization of education by Russian students, to identify factors for its success, to comprehend the experience of online learning in the context of the pandemic. Methods. The leading research method was a questionnaire survey of Russian university students. The sample was 1,553 people and was spontaneous in nature. Due to quarantine restrictions at the time of the survey (February-April 2020), the survey was conducted online: the questionnaire was posted on the Google platform, the link to which was sent to the student virtual communities. To clarify the data obtained, two focus groups were organized in January-February 2021 with the participation of full-time and part-time students. Each focus group was represented by 12 participants. Results. The majority of respondents (83.8%) have a positive attitude to the digitalization of education, highly evaluating the importance of digital literacy of young people (86.9%). Students associate the advantages and disadvantages of digitalization of education with their own experience of online learning during the pandemic. The following negative effects of digitalization of education were identified: deterioration of interpersonal communication skills (58.3%), reduction of classroom time, live communication with the teacher (49.3%), reduction of students’ knowledge (37.3%), reduced concentration, a distraction from educational goals (33.4%). The majority of respondents believe that the success of learning in a digital environment depends on the competence of the teacher (67.1%) and the material and technical equipment of the university (69%). Conclusions. With the rapid introduction of digital technologies into the educational space, there is an increasing need to develop interactive teaching methods, increase students’ motivation, and preserve the principles of traditional pedagogy. Digitalization of education implies modernization of pedagogical practices, where a special role is given to the formation of media competence of young people, their analytical skills, abilities for critical thinking and effective communication.
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Glass, Leonard L., Edwin B. Fisher, and Bandy X. Lee. "How We Each Emerged From Isolation, Found Each Other and a Common Voice." Journal of Humanistic Psychology 60, no. 4 (June 16, 2020): 463–76. http://dx.doi.org/10.1177/0022167820929472.
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The three authors of this article met in a purpose-driven way: They were each experiencing alarm at Donald Trump grounded in their individual professional experience. They responded to the challenge of watching a man who, in their view, was clearly unfit to serve as president, but, as with the emperor with no clothes, remained unconfronted by those with the greatest capacity to delineate the risks he embodied. Their national professional associations had discouraged and, in the case of the American Psychiatric Association, even threatened reprisals for their extending their expertise to a public that seemed confused and misled by the maelstrom of distraction, false promises, and showmanship that was Donald Trump. The authors discovered one another through the process of finding their individual voices. None of them imagined that, in pooling their perspectives, they would forge a collaborative alliance that would support the writing and dissemination of over two dozen shared authorship endeavors in the popular and professional media over the crucial period of the first 3 years. Evolving trust and camaraderie have supported and also grown through shared determination and action that have been part of increasing the public’s awareness of the dangerousness of Donald Trump.
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Dormandy, Katherine. "Digital whiplash: The case of digital surveillance." Human Affairs 30, no. 4 (October 27, 2020): 559–69. http://dx.doi.org/10.1515/humaff-2020-0049.
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AbstractDigital technology is rapidly transforming human life. But our cognition is honed for an analog world. I call this the problem of digital whiplash: that the digital transformation of society, like a vehicle whose sudden acceleration injures its occupants, is too fast to be safe. I focus on the unprecedented phenomenon of digital surveillance, which I argue poses a long-term threat to human autonomy that our cognition is ill-suited to recognize or respond to. Human cognition is embodied and context-sensitive, and thus faces four problems of digital whiplash vis-à-vis digital surveillance. First is the problem of signal sparsity, that there are few if any perceptible indications of digital surveillance. Second is the problem of signal elusiveness, that the few indications there are prohibitively difficult to discover. Third is the distraction problem, that using digital technologies corrodes the cognitive abilities we need to recognize and respond to digital surveillance. Fourth is the hooking problem, that digital technologies are engineered to cultivate dependency. I address, among other objections, the idea that we choose to exchange our privacy for the use of digital technologies, so their use is in fact an expression of autonomy. The response to digital whiplash, I argue, is not to slow down the digitalization of society in its current form so that we can adapt our cognitive capacities. It is to allow ourselves the time to reflect on and debate whether digitalization, in its current form, is delivering a socially and ethically desirable future.
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Colder Carras, Michelle, Anna Kalbarczyk, Kurrie Wells, Jaime Banks, Rachel Kowert, Colleen Gillespie, and Carl Latkin. "Connection, meaning, and distraction: A qualitative study of video game play and mental health recovery in veterans treated for mental and/or behavioral health problems." Social Science & Medicine 216 (November 2018): 124–32. http://dx.doi.org/10.1016/j.socscimed.2018.08.044.
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Wilson, D. A. H. "Sea lions, greasepaint and the U-boat threat: Admiralty scientists turn to the music hall in 1916." Notes and Records of the Royal Society of London 55, no. 3 (September 22, 2001): 425–55. http://dx.doi.org/10.1098/rsnr.2001.0156.
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Attempts sponsored by the Admiralty's Board of Invention and Research (BIR) to train sea lions as submarine trackers from November 1916 to mid–1917, when there was considerable concern about the depredations of U–boats, involved a unique collaboration between Fellows of The Royal Society and music-hall celebrities. The official establishment, with its scientific advisers and somewhat reluctant naval representatives, met the world of music hall and circus entertainment, when sea lion ‘captains’ were called upon to assist their counterparts in the Royal Navy. Admiralty documents in the Public Record Office indicate that in 1916 Professor W.H. Bragg, F.R.S. of Section II of the BIR had been approached by ‘Captain’ Joseph Woodward, a music–hall sea lion trainer, who recommended his animals as a possible solution to the U–boat menace. Woodward's recommendation was taken seriously, and he was in due course taken on by the BIR as a consultant, provider of sea lions and experimenting participant. Experiments and trials took place in public swimming baths in Glasgow and Westminster, at Lake Bala and finally on the Solent, under the general supervision of Dr E.J. Allen, F.R.S., Director of the Marine Biological Association laboratories in Plymouth, and with the regular participation of Sir Richard Paget, Secretary of Section II, and Woodward's brother, Captain Fred. At first the aim was to train muzzled animals prior to meals to ignore fish alongside them in a tank in favour of an artificial underwater sound, after a conditioned approach to which they would be rewarded with food. Training would then be transferred to open water, using a submarine as the sound and food source, which the animals might learn to follow without the distraction of fish or of sounds other than those associated with submarines. Woodward's work consisted of a successful application of the same principle of conditioned response which Pavlov made quantifiable in his dogs, and the trials themselves represented a very unusual alliance between science and the performing arts.
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Kvanvig, Jonathan L. "Coherentists’ Distractions." Philosophical Topics 23, no. 1 (1995): 257–74. http://dx.doi.org/10.5840/philtopics199523120.
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Ильин, Виктор Васильевич, Аскар Гафиятуллович Хайруллин, Булат Аскарович Хайруллин, and Елена Константиновна Шаура. "PHILOSOPHY AND LITERATURE: TWO TYPES OF SELF-CONSCIOUSNESS OF HUMANITY (ARTICLE 1)." Вестник Тверского государственного университета. Серия: Философия, no. 1(55) (April 23, 2021): 7–16. http://dx.doi.org/10.26456/vtphilos/2021.1.007.
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Философию и эпические формы литературы единит «миссия» - «человечность» освоения гуманитарных сюжетов. Но различает «орудие» тематизации судьбы человечности. Философия преодолевает предметную детализацию мысли, вырывается из стесняющих обстоятельственных границ, расторгает условность жизненного материала, не налагает на себя поведенческих уз. Преодолевает она и каноны жанровых систем, композиционных конструкций, тенденции стилевого самовыражения. В отличие от литературы философия добивается универсальности трактовок универсальных возможностей, данных не в образах, а в идеях, не в сценах, а в отвлечениях. Philosophy and epic forms of literature are united by the «mission» - the «humanity» of mastering humanitarian subjects. But they are distinguished by the «tool» of the human destiny thematization. Philosophy overcomes the objective details of thought, breaks out of the confining circumstantial boundaries, breaks the conventionality of the material of life, and does not impose behavioral ties on itself. It also overcomes the canons of genre systems, compositional structures, and trends in stylistic self-expression. Unlike literature, philosophy strives for the universality of interpretations of universal possibilities, given not in images, but in ideas, not in scenes, but in distractions.
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Irving, Zachary C. "Drifting and Directed Minds: The Significance of Mind-Wandering for Mental Agency." Journal of Philosophy 118, no. 11 (2021): 614–44. http://dx.doi.org/10.5840/jphil20211181141.
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Perhaps the central question in action theory is this: what ingredient of bodily action is missing in mere behavior? But what is an analogous question for mental action? I ask this: what ingredient of active, goal-directed thought is missing in mind-wandering? My answer: attentional guidance. Attention is guided when you would feel pulled back from distractions. In contrast, mind-wandering drifts between topics unchecked. My unique starting point motivates new accounts of four central topics about mental action. First, its causal basis. Mind-wandering is a case study that allows us to tease apart two causes of mental action––guidance and motivation. Second, its experiential character. Goals are rarely the objects of awareness; rather, goals are “phenomenological frames” that carve experience into felt distractions and relevant information. Third, its scope. Intentional mind-wandering is a limit case of action where one actively cultivates passivity. Fourth, my theory offers a novel response to mental action skeptics like Strawson.
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Chao, Monika, and Julia R. S. Bursten. "Girl Talk: Understanding Negative Reactions to Female Vocal Fry." Hypatia 36, no. 1 (2021): 42–59. http://dx.doi.org/10.1017/hyp.2020.55.
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AbstractVocal fry is a phonation, or voicing, in which an individual drops their voice below its natural register and consequently emits a low, growly, creaky tone of voice. Media outlets have widely acknowledged it as a generational vocal style characteristic of millennial women. Critics of vocal fry often claim that it is an exclusively female vocal pattern, and some say that the voicing is so distracting that they cannot understand what is being said under the phonation. Claiming that a phonation is so distracting as to prevent uptake of the semantic content of an utterance associated with it is an extreme reaction, especially when accompanied by demands for women to change their phonation. We argue that this reaction limits women's communicative autonomy. We analyze the extreme reaction to female vocal fry, which we characterize as a non-content-based response, from the perspectives of philosophy of language, feminist epistemology, and linguistics. We argue that when fry is heard as annoying and distracting, it is because the hearer interprets the speaker as echoing an utterance from a position of authority to which she is not entitled. We show that this reaction encodes conscious or unconscious sexist attitudes toward women's voices.
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Kristianto, Paulus Eko. "PENGEMBANGAN INKLUSIFITAS BAGI DIFABEL MELALUI DAKWAH DALAM KERANGKA FILOSOFIS ISLAM KONTEMPORER." Jurnal Pemberdayaan Masyarakat: Media Pemikiran dan Dakwah Pembangunan 1, no. 2 (January 13, 2018): 321. http://dx.doi.org/10.14421/jpm.2017.012-06.
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Before we are speaking of da’wah, the author departs from two questions; (1) How does the text of the Qur'an, hadith, and Islamic traditions and literature perceive disabilities? (2) How do Muslim societies view and treat disabilities? These two questions are reflected in the light of contemporary Islamic philosophy. The result of reflection is expected to be internalized in the contemplation of da'wah. For the writer, da'wah is a vital means of communicating the results of reflection that is evocative, inviting, and developing the listener. Of course, all are done with the paradigm of inclusiveness (friendly and non-discriminatory for the disabled). Why are that? Through this step, the community is expected to be an open social change agent and work together to develop disability justice. The problem is what kind of da'wah model is developed? The author proposes a participatory reflective model that goes beyond informative processing. The model is packed with listeners invited directly to the real problem of distraction, thinking, and getting involved. This involvement becomes a realization of solidarity that has moved from a charitable spirit to transformative through the creation of accessibility, mainstreaming of dysfunction, empowerment, and policy advocacy. All are possible if we are together willing to reinterpret the sacred texts, educate the public on the right of disability, and place disabled persons as partners in all their related work and activities. In this case, the partner means involving the disabled in making decisions that affect them so as not only as beneficiaries but also agents of change.[Sebelum berbicara da’wah, penulis berangkat dari dua pertanyaan; (1) Bagaimana teks Alquran, hadis, serta tradisi dan literatur Islam memandang difabilitas? (2) Bagaimana masyarakat Muslim memandang dan memperlakukan difabel? Dua pertanyaan tersebut direfleksikan dalam terang filsafat Islam kontemporer. Hasil refleksi tersebut diharapkan terinternalisasi dalam perenungan dakwah. Bagi penulis, dakwah merupakan sarana vital dalam mengkomunikasikan hasil refleksi yang bersifat menggugah, mengajak, dan mengembangkan pendengar. Tentunya, semua dilakukan dengan paradigma inklusifitas (ramah dan non-diskriminatif bagi difabel). Mengapa demikian? Melalui langkah ini, masyarakat diharapkan menjadi agen perubahan sosial yang terbuka dan bekerja sama mengembangkan keadilan difabel. Masalahnya, model dakwah apa yang dikembangkan? Penulis mengajukan model reflektif partisipatif yang melampaui pemrosesan informatif. Model tersebut dikemas dengan pendengar diajak terjun langsung dalam persoalan nyata difabilitas, memikirkan, dan terlibat menyelesaikannya. Keterlibatan ini menjadi wujud nyata solidaritas yang telah beranjak dari semangat karitatif kepada transformatif melalui penciptaan aksesibilitas, pengarusutamaan difabilitas, pemberdayaan, dan advokasi kebijakan. Semua dimungkinkan terwujud apabila kita bersama bersedia melakukan penafsiran ulang terhadap teks suci, mengedukasi masyarakat tentang hak difabilitas, dan menempatkan difabel sebagai partner dalam semua kerja dan aktivitas terkait mereka. Dalam hal ini, partner berarti melibatkan difabel dalam membuat keputusan-keputusan yang memberikan pengaruh pada mereka sehingga tidak hanya sebagai penerima manfaat tetapi agen perubahan.]
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Aich, Tapas Kumar. "Existential Psychology & Buddha Philosophy: It's Relevance in Nurturing a Healthy Mind." Journal of Psychiatrists' Association of Nepal 3 (January 2, 2015): 22–28. http://dx.doi.org/10.3126/jpan.v3i3.11836.
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The term "existentialism" have been coined by the French philosopher Gabriel Marcel in the mid-1940s and adopted by Jean-Paul Sartre. The label has been applied retrospectively to philosophers like Martin Heidegger, Karl Jaspers and Søren Kierkegaard and other 19th and 20th century philosophers who, despite profound doctrinal differences, generally held that the focus of philosophical thought should be to deal with the conditions of existence of the individual person and his or her emotions, actions, responsibilities, and thoughts. The early 19th century philosopher Søren Kierkegaard, posthumously regarded as ‘the father of existentialism’, maintained that the individual solely has the responsibilities of giving one's own life meaning and living that life passionately and sincerely, in spite of many existential obstacles and distractions including despair, angst, absurdity, alienation, and boredom. Over the last century, experts have written on many commonalities between Buddhism and various branches of modern western psychology like phenomenological psychology, psychoanalytical psychotherapy, humanistic psychology, cognitive psychology and existential psychology. In comparison to other branches of psychology, less have been studied and talked on the commonalities between Buddhist philosophy and modern existential psychology that have been propagated in the west. Buddha said that the life is ‘suffering’. Existential psychology speaks of ontological anxiety (dread, angst). Buddha said that ‘suffering is due to attachment’. Existential psychology also has some similar concepts. We cling to things in the hopes that they will provide us with a certain benefit. Buddha said that ‘suffering can be extinguished’. The Buddhist concept of nirvana is quite similar to the existentialists' freedom. Freedom has, in fact, been used in Buddhism in the context of freedom from rebirth or freedom from the effects of karma. For the existentialist, freedom is a fact of our being, one which we often ignore. Finally, Buddha says that ‘there is a way to extinguish suffering’. For the existential psychologist, the therapist must take an assertive role in helping the client become aware of the reality of his or her suffering and its roots. As a practising psychiatrist, clinician, therapist we often face patients with symptoms of depression where aetiology is not merely a reactive one, not an interpersonal conflict, not simply a cognitive distortion! Patients mainly present with some form of personal ‘existential crisis’. Unless we understand and address these existential questions, we probably, will fail to alleviate the symptoms of depression, by merely prescribing drugs, in these patients! DOI: http://dx.doi.org/10.3126/jpan.v3i3.11836