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Cockburn, Garry. "Embodying the Mind and Reminding the Body." Ata: Journal of Psychotherapy Aotearoa New Zealand 18, no. 2 (December 31, 2014): 103–12. http://dx.doi.org/10.9791/ajpanz.2014.10.
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The place and role of the body within psychodynamic psychotherapy has a long and complex history. Psychoanalysis has traditionally seen the body as being the location for negative psychosomatic enactments rather than as a dynamic part of the therapeutic process. This paper shows that the dialectical yet unitary relationship between mind and body has been recognised by some key psychoanalytic writers, such as Bion and Ogden. It describes how four trends in modern psychotherapy, e.g., the study of transference phenomena, trauma recovery, infant studies, and affective neuroscience are bringing the body back into focus for all practitioners. The paper then attempts to provide a conceptualisation of how the whole body can be brought back into psychotherapy through an understanding of what has been excluded and included. It highlights the importance of a dialogical approach among psychotherapies and provides a philosophical understanding of why the whole person, mind and body, needs to be “known” in the therapeutic relationship.
Waitara
He roa he whīwhiwhi te whakapapa o te wāhi me te mahi a te tinana i roto i ngā mahi hihiko whakaora hinengaro. Tūturu, ki tā te wewetehinengaro ko te tinana te wāhi whakaata hinengaro tōraro, ehara i te wāhi hihiko o te mahi haumanu. He whakaaturanga tā tēnei tuhinga ko te arohaehaenga he aha koa te pāngatahi o te ihomatua me te tinana kua kitea e mātau ana ētahi kaituhi kaiwhakaora hinengaro matua, pēnei i a Bion rāua ko Ogden. E whakaahua ana i ngā whainga e whā i roto i te whakaoranga hinengaro o tēnei wā, hei tauira: te whai mātauranga o te whakawhitinga puiaki, te whakaora mamae, te mātauranga kōhungahunga, te aropūtaiao e whakahoki mai ana i te tinana hei arotahi mā te katoa o ngā kaiwhakawaiwai. Kātahi ka whakatau te tuhinga ki te whakarato i tētahi ariāhanga ara whakahoki mai i te tinanan ki te whakaoranga hinengaro mā te mātatau ki ngā whakaputanga me ngā whakaurunga. Ka miramirahia te nui o te kōrerotahi ā ngā kaiwhakaorahinengaro, ā, ka whakaratohia he mātauranga mātāpono kia āta mōhiotia te katoa o te tangata, te hinengaro te tinana i roto i ngā pānga haumanu.
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Cohen, Emma, and Justin Barrett. "When Minds Migrate: Conceptualizing Spirit Possession." Journal of Cognition and Culture 8, no. 1-2 (2008): 23–48. http://dx.doi.org/10.1163/156770908x289198.
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AbstractTo investigate possible cognitive factors influencing the cross-cultural incidence of spirit possession concepts and to develop a more refined understanding of the precise contours of 'intuitive mind-body dualism' (Bloom, 2004), two studies were conducted that explored adults' intuitions about the relationship between minds and bodies. Specifically, the studies explored how participants reason about the effects of a hypothetical mind-migration across a range of behaviours. Both studies used hypothetical mind-transfer scenarios in which the mind of one person ("Beth") is transferred into the body of another person ("Ann"). Participants were asked to reason about the new post-transfer person's behaviours and aptitudes. In Study 1, participants (n=25) were provided with a scale on which they indicated their answers; in Study 2, participants (n=26) responded to open-ended questions. In both studies, the majority of participants reasoned that while the post-transfer person's performance on physical tasks (e.g., sprinting) would be similar to the host (i.e., Ann) performance on mental tasks (e.g., story-telling) would be similar to the person whose mind has been transferred (i.e., Beth). Further, participants tended to assume a complete displacement of minds, such that the post-transfer person's performance on mental task items was reasoned to be identical to incoming person's performance normally. The relevance of these findings for explaining the variable incidence and spread of different possession concepts is discussed.
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Trevithick, Susan G. "Integrative Health and the Management of Pain at the End of Life." Home Health Care Management & Practice 20, no. 5 (March 10, 2008): 380–88. http://dx.doi.org/10.1177/1084822307311847.
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The blend of complementary alternative medicine (CAM) and traditional Western medicine is known as integrative medicine (IM). It is based on the mind, body, spirit, and community and supports the concept that healing is always possible, even when curing is not; IM is relationship-centered care requiring the active participation of the patient to become more self-aware, to think about their experiences of health and illness, to develop and maintain caring relationships, and to commit to effective communication with the healing team. An integrated treatment strategy to meet the integrative health care needs of the individual is then based on individual CAM therapies. The management of patients at the end of life is often managed through palliative care and acknowledges that dying is a normal part of life. Each healing journey of the mind, the body, and the spirit enriches the individual, the family, and the healing team.
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Peper, Erik, and I.-Mei Lin. "Increase or Decrease Depression: How Body Postures Influence Your Energy Level." Biofeedback 40, no. 3 (September 1, 2012): 125–30. http://dx.doi.org/10.5298/1081-5937-40.3.01.
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The treatment of depression has predominantly focused on medication or cognitive behavioral therapy and has given little attention to the effect of body movement and postures. This study investigated how body posture during movement affects subjective energy level. One hundred and ten university students (average age 23.7) rated their energy level and then walked in either a slouched position or in a pattern of opposite arm and leg skipping. After about two to three minutes, the students rated their subjective energy level, then walked in the opposite movement pattern and rated themselves again. After slouched walking, the participants experienced a decrease in their subjective energy (p < .01); after opposite arm leg skipping they experienced a significant increase in their subjective energy (p < .01). There was a significantly greater decrease (p < .05) in energy at the end of the slouched walk for the 20% of the participants who had the highest self-rated depression scores, as compared to the lowest 20%. By changing posture, subjective energy level can be decreased or increased. Thus the mind-body relationship is a two way street: mind to body and body to mind. The authors discuss clinical and teaching implications of body posture.
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Delaney, Kelley, and Kristine Anthis. "Is Women's Participation in Different Types of Yoga Classes Associated with Different Levels of Body Awareness Satisfaction?" International Journal of Yoga Therapy 20, no. 1 (January 1, 2010): 62–71. http://dx.doi.org/10.17761/ijyt.20.1.t44l6656h22735g6.
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This study examined the relationship between women's participation in different types of Yoga classes and different facets of body image. Ninety-two women at five different sites of Yoga instruction completed assessments of Yoga experience, internalization of Yoga principles, body satisfaction, body awareness, body consciousness, and eating attitudes. Yoga experience was coded according to months/years of practice, self-rated expertise, and how much the classes attended emphasized the "mind" aspects of Yoga (e.g., meditation, breathing, mindfulness, and chanting) as well as the "body" aspects (postures, fitness). Participants in Yoga classes that included more emphasis on the mind showed significantly greater levels of internalizing the teachings of Yoga, as well as greater body awareness and satisfaction. Greater experience with Yoga was associated with lower objectified body consciousness. Greater internalization of Yoga principles was associated with greater body satisfaction and sense of control of the body. Greater self-rated expertise in Yoga was associated with greater body awareness and fewer body shape concerns. None of the Yoga measures was significantly associated with the Eating Attitudes Test, which is designed to measure attitudes and behaviors associated with eating disorders. Although correlational, the results of this study suggest that further attention be paid to how the psychological benefits of Yoga differ across different types of Yoga classes. Future experimental research on the psychological benefits of Yoga should examine the importance of emphasizing a fully integrated mind-body practice rather than only the fitness aspects of Yoga.
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Lequerica, Anthony. "Lucid Dreaming and the Mind-Body Relationship: A Model for the Cognitive and Physiological Variations in Rapid Eye Movement Sleep." Perceptual and Motor Skills 83, no. 1 (August 1996): 331–36. http://dx.doi.org/10.2466/pms.1996.83.1.331.
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The psychophysiological properties of the lucid dream state were examined to evaluate the relationship between lucid and nonlucid dreaming, emphasizing the fact that the components of self-reflectiveness and other cognitive features commonly associated with lucid dreams occur in all dreams to various extents. Although lucid dreams are clearly toward one end of the continuum, they still share many of the characteristics present in most dreams. In this respect, exploration of lucid dreams may not necessarily be a misguided path toward the understanding of dreaming in general. A simple model was described to illustrate the mind-body relationship in various forms of REM dreaming.
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Wong, Kevin W. "Pairing Problems: Causal and Christological." Perichoresis 19, no. 2 (June 1, 2021): 99–118. http://dx.doi.org/10.2478/perc-2021-0013.
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Abstract Trenton Merricks has objected to dualist conceptions of the Incarnation in a similar way to Jaegwon Kim’s pairing problem. On the original pairing problem, so argues Kim, we lack a pairing relationship between bodies and souls such that body A is causally paired with soul A and not soul B. Merricks, on the other hand, argues that whatever relations dualists propose that do pair bodies and souls together (e.g. causal relations) are relations that God the Son has with all bodies whatsoever via his divine attributes (e.g. God the Son could cause motion in any and all bodies via his omnipotence). So if we count these relations as sufficient for embodiment, then dualism implies that God the Son is embodied in all bodies whatsoever. I shall argue that while the original pairing problem might be easily answerable, the Christological pairing problem is not and that dualists must shift some of their focus from the defense of the soul’s existence to explicating the nature of the mind-body relationship.
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Moffett, Marc A. "Against A Posteriori Functionalism." Canadian Journal of Philosophy 40, no. 1 (March 2010): 83–106. http://dx.doi.org/10.1353/cjp.0.0082.
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There are two constraints on any functionalist solution to the Mind-Body Problem construed as an answer to the question, ‘What is the relationship between mental properties and relations (hereafter, simply mentalproperties) and physical properties and relations?’ The first constraint is that it must actually address theMind-Body Problem and not simply redefine the debate in terms of other, more tractable, properties (e.g., the species-specific property ofhaving human-pain). Such moves can be seen to be spurious by the very multiple-realizability intuitions that motivate functionalism in the first place. For, according to those intuitions, it is possible for a being to experience pain, have beliefs, etcetera, and yet not only to be of a different species, but to have an entirely different material constitution from human beings. Such intuitions imply that our ordinary mental concepts are not species-restricted.
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Boydell, Katherine M., Jeffrey Ball, Jackie Curtis, Adèle De Jager, Megan Kalucy, Julia Lappin, Simon Rosenbaum, et al. "A Novel Landscape for Understanding Physical and Mental Health: Body Mapping Research with Youth Experiencing Psychosis." Art/Research International: A Transdisciplinary Journal 3, no. 2 (September 15, 2018): 236–61. http://dx.doi.org/10.18432/ari29337.
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Estimates indicate the lifespan of individuals with psychotic illness is reduced by approximately 15-20 years. Consequently there is a need to address the physical health of those who live with a mental illness, like psychosis. The Bondi Centre provides an integrated model of care to young people with a first episode of psychosis. The Keeping the Body In Mind program focuses on prevention and early intervention of physical health issues and is offered alongside treatment for mental health and social issues as part of routine care. We used body mapping, an arts-based research method, to explore the complexity of this physical health intervention. Our aim was to develop an in-depth understanding of experiences of young clients of the early intervention centre, with a particular focus on the embodied relationship between physical and mental health. Six young people engaged in creating life-sized body maps depicting their experience of the physical intervention program over four 3-hour sessions, followed by an in-depth interview. Analysis of our body maps drew on thematic analysis and narrative inquiry. The narrative trope was one of recovery, highlighting the importance of the link between body and mind, individual and community, and the balance between light and darkness. There was an emphasis on developing feelings of connectedness (to self and others), hope and optimism for the future, a sense of having an identity, and a sense of meaning and empowerment. Recovery was conceptualised as an ongoing process rather than an end product or fixed state. Involvement in the body mapping process was consistently identified as therapeutic, offering an opportunity for reflection on the journey to recovery with a focus on past, present and imagined storylines of the future.
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Davis, Michael. "MIND AND MATTER IN THE PICTURE OF DORIAN GRAY." Victorian Literature and Culture 41, no. 3 (September 2013): 547–60. http://dx.doi.org/10.1017/s1060150313000090.
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In chapter 8 of Dorian Gray, Dorian reflects on the terrifying discovery, which he has made the previous night, that the painting has been somehow altered to express his own moral state. He speculates thus on a possible explanation for the change in the picture: Was there some subtle affinity between the chemical atoms, that shaped themselves into form and colour on the canvas, and the soul that was within him? Could it be that what that soul thought, they realized? – that what it dreamed, they made true? (Wilde 93) At the end of the chapter, he thinks along similar lines: Might there not be some curious scientific reason for it all? If thought could exercise its influence upon a living organism, might not thought exercise an influence upon dead and inorganic things? Nay, without thought or conscious desire, might not things external to ourselves vibrate in unison with our moods and passions, atom calling to atom in secret love or strange affinity? (103) Wilde's references to “atoms” encapsulate something of the complexity and paradox which characterise the novel's representations of the mind and its connection with the body. Atoms make up the painting and Dorian's own body, and this reminder of the materiality of both reminds us, in turn, of the possibility that Dorian, and all human selves, may occupy an insignificant yet inescapable place in the wider processes of the physical world. Most pervasively in the novel, and in the fin de siècle more generally, anxieties about one such material process – that of evolution, and especially of degeneration – haunt representations of the self. In Dorian's thoughts about “atoms” lies the still more extreme possibility that the very distinction between organic and inorganic may be blurred, a vertiginous sense that human evolutionary kinship extends beyond even the simplest organisms to matter itself, and that the category of the human is thus under greater threat than ever in the light of scientific theories of the material world. At the same time, the questions that Dorian asks himself envisage not the reduction of the mind to matter but the near-opposite of this: the possibility that “thought” may somehow “influence” the matter of the painting. In a fantastical version of the Hegelian idealism which forms an important part of Wilde's philosophical position, the mind may prove to be the ultimate reality, independent of and dominant over matter, as the state of Dorian's mind is mysteriously given sensuous form in the transformations which the painting undergoes. The atoms of the painting, like the human mind, take on an ambiguous relationship to the material world. The atoms are not fixed but fluid; like the mind itself, they are material and yet seem to act in ways contrary to physical laws of cause and effect, always in process and resistant to external comprehension.
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Nigrelli, Castrenze. "From Thinking to Raging: Reflexes of Indo-European *Men- Polysemy in Homer." International Journal of Linguistics 12, no. 2 (March 1, 2020): 44. http://dx.doi.org/10.5296/ijl.v12i2.16257.
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This paper aims at investigating the semantic value of the verb μαίνομαι “to rage, to be furious” in Homeric Greek, in order to clarify the striking semantic relationship between the common ‘irrational’ meaning of the verb and the original ‘rational’ meaning of the Indo-European root *men- “to think”, to which the verb traces back. The corresponding words for μαίνομαι in other Indo-European languages (e.g. OInd. mányatē; Av. mainyeite; OIr. (do)moiniur; OCS mъnjo; Lit. miniu) can be translated as “to think”, thus showing an opposite meaning. From a textual analysis of all the occurrences of μαίνομαι in the Iliad and the Odyssey, the study aims at finding semantic traces of the original meaning “to think” belonging to the Indo-European root *men-, in order to account for the apparently impossible semantic relationship between the verb and the original root. Textual data show a significant polysemy of μαίνομαι, which refers to particular psychosomatic dynamics and which can be explained by taking into account the Homeric ‘body-mind’ association and the role of the heart as the crucial organ which supervises all the vital functions, including the psychic and the cognitive ones.
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Reider, Brent. "Medical Imaging Enfranchising the Patient for Better Feedback and Life-Long Wellness: From Female Pelvic Floor Control to Orgasm." Journal of Surgical Case Reports and Images 3, no. 3 (August 10, 2020): 01–08. http://dx.doi.org/10.31579/2690-1897/023.
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Image design for healthcare instruction must be attuned to the way we learn and the formulation of our abstract knowledge. Images for a manual on how to use a medical device will differ significantly in presentation from images that are intended as guidance on how to improve corporal performance. Images for the former will rely on intentional recollection of life experiences, learned concepts and facts as tools. While not mutually exclusive, images for the latter should be designed to consciously work with procedural memory to improve bodily performance. The images in this article demonstrate this by imaging the relationship between the pelvic floor muscles, clitoris and demarking “Spots” indicated for sexual arousal. Qualitative data suggests that many individuals know little about the interactive relationship between the clitoris, pelvic floor muscles and the female orgasm. Social and educational venues are inadequate, and in some cases misleading. The use of appropriate images conveys meaning very effectively. So whether imaging for a medical condition, procedure (e.g., surgery) or device to enfranchise the patient in their wellness the individual’s experience and proclivity for learning must be considered. If the images are effectively planned and executed, images can play an important role in involving the patients in their wellness. Enfranchising the patient into the process can improve patient feedback therein contributing to advancements in medical procedure and device usage. The sequence of images is guidance based upon a woman’s innate understanding of her body, so that she may move to a higher state of knowledge where her body performs better. Further, if her mind is inspired by the success, then her body could proceed beyond the achieved state repeatedly. The data confirms this performance structure. Women who score high for pelvic floor strength and coordination report high sexual functioning and genital perception.
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Snegroff, Stanley. "Understanding the Mind-Body Relationship." Journal of School Health 58, no. 5 (May 1988): 195–96. http://dx.doi.org/10.1111/j.1746-1561.1988.tb05860.x.
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Rabin, Bruce S. "The Mind-Body Health Relationship." Microbe Magazine 7, no. 7 (January 1, 2012): 305–9. http://dx.doi.org/10.1128/microbe.6.305.1.
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Karlsson, Håkan. "Anthropocentrism revisited." Archaeological Dialogues 4, no. 1 (May 1997): 114–19. http://dx.doi.org/10.1017/s1380203800000945.
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Before developing my comments on the Heidegger theme I would like to express my admiration for the project Julian Thomas presents in Time, culture and identity. With his point of departure in Heidegger's early reasonings, Thomas is underway on the important path of a deconstruction of the Cartesian/modern dichotomies between past-present, mind-body, nature-culture and subject-object that dominates contemporary archaeology. In short, Thomas points towards an approach, where the connection between experience-time-existence and the crucial relationship and interdependence between human being and other beings (things/artefacts), provides a powerful alternative to the traditional approaches towards these dichotomies. This alternative partly situates itself between idealism and empiricism, between subjectivism and objectivism. Thomas' project also contributes to the deconstruction of the exaggerated modern/postmodern combat that in some ways seems to have led the theoretical discourse within archaeology to a dead-end. Therefore I can only agree with the main orientation of Thomas' reasonings put forward both in his book, and in his précis of Time, culture and identity, presented in Archaeological dialogues 3.1 (Thomas 1996).
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Hernandez, Rick Obrian, Jorge Alberto Sánchez, and Marlyn H. Romero. "Iceberg Indicators for Animal Welfare in Rural Sheep Farms Using the Five Domains Model Approach." Animals 10, no. 12 (December 2, 2020): 2273. http://dx.doi.org/10.3390/ani10122273.
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Animal welfare for sheep in extensive rural farms is difficult to quantify among rural farmers due to several factors, including the lack of technology and the low level of interaction they have with the animals. The purpose of this study was to search for animal-based iceberg indicators using the Five Domains Model approach and study the relationship between sheep reactive behavior (flight distance), sheep handling training and farmers job satisfaction. Thirteen extensive commercial dual-purpose sheep farms (n = 520 animals) were evaluated in Marulanda, Caldas (Colombia, South America). On-farm Animal Welfare Indicators (AWIN) were assessed using an adapted version of this protocol. Socio-demographic characteristics, sheep handling training and job satisfaction were evaluated using a structured interview. Blood and stool samples were taken to determine Fecal Egg Count and Packed Cell Volume. Bivariate regression models were used to find animal-based indicators that predicted Nutrition, Ambience, Health and Behavior welfare domains, and a Qualitative Behavior Analysis was used for mind state domain analysis. Body condition score (BCS) (p = 0.001), fleece cleanliness (p = 0.03), FAMACHA© Score (p = 0.05), and flight distance in meters (p = 0.19) were found to be indicators, and were useful for predicting overall welfare assessment (R2 = 0.85) on theses farms. Regarding mind welfare domain, Qualitative Behavioral Assessment found two principal components (PC) that explained 82% and 67% of the variance, and described emotional valence and energy levels of sheep, respectively. Sheep handling training (β = −8.75, p = 0.004) and job satisfaction (β = −7.5, p = 0.013) had a negative association with the average flock flight distance. Spearman’s rank correlations were significant (p < 0.001) between Fecal Egg Count, Packed Cell Volume, FAMACHA© Score (FS), Body Weight (BW) and, BCS. The strongest association was observed between Packed Cell Volume (PCV) and Fecal Egg Count (FEC) (r = −0.43), also FS was correlated with PCV (r = −0.28) and FEC (r = 0.21), and BCS was correlated with weight (r = 0.32). We suggest that these animal-based indicators could be useful as iceberg indicators for extensive sheep production systems and may set the ground for more research in small extensive sheep farms to develop strategies to find welfare problems and solutions.
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Kaiser, Pamela, Daniel Kohen, Melanie Brown, Rebecca Kajander, and Andrew Barnes. "Integrating Pediatric Hypnosis with Complementary Modalities: Clinical Perspectives on Personalized Treatment." Children 5, no. 8 (August 7, 2018): 108. http://dx.doi.org/10.3390/children5080108.
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While pediatric integrative medicine (PIM) emphasizes an “evidence-based practice using multiple therapeutic modalities”; paradoxically, literature reviews examining the prevalence and/or efficacy of such mind–body approaches often address PIM modalities separately. Such contributions are relevant, yet documentation of how to deliver combined complementary approaches in children and youth are scarce. Nevertheless, integrative practitioners in clinical practice routinely mix approaches to meet the individual needs of each patient. Best practices are flexible, and include blending and augmenting services within the same session, and/or connecting modalities sequentially for an incremental effect, and/or referring to outside resources for additional interventions. Resonating with integrative medicine’s definition, this article’s goal is to demonstrate paradigms that “bring together complementary approaches in a coordinated way within clinical practice” by linking clinical hypnosis, the trail-blazer modality in PIM’s history, with mindfulness, biofeedback, acupuncture, and yoga. Following the consideration of the overlap of guided imagery with hypnosis and an abridged literature report, this clinical perspective considers the selection of modalities within a collaborative relationship with the child/teen and parents, emphasizing goodness-of-fit with patients’ contexts, e.g., symptoms, resources, interests, goals, and developmental stage. Case vignettes illustrate practical strategies for mixing approaches.
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Raj, Kirath. "The Presidents' Mental Health." American Journal of Law & Medicine 31, no. 4 (December 2005): 509–24. http://dx.doi.org/10.1177/009885880503100405.
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Calvin Coolidge had a successful run in politics for over twenty years before ultimately becoming president of the United States in 1923. Throughout Coolidge's first term as president, he worked long, hard hours, was active in Congress, and maintained a strong relationship with the media. This changed, however, during the second term of his presidency. Less than a month after his second-term election, Coolidge's son died of blood poisoning. This traumatic event caused the President to enter into a deep depression. In his autobiography, Coolidge admitted that when his son died, the power and glory of the presidency went with him. His grief, which has since been coined pathological grief, had an effect on the President's mind, body and spirit. President Coolidge lost interest in his job and began sleeping fourteen hours a day, ultimately earning a reputation as one of the most ineffectual presidents ever to hold office. His depression rendered him incapable of making decisions, and as a result most of his duties were delegated to members of his Cabinet. Though the White House knew for four years that Coolidge's depression rendered him incompetent, he remained in office until the end of his second term.
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Charlton, William. "Is the mind-body relationship mysterious?" Philosophy 94, no. 04 (August 23, 2019): 673–85. http://dx.doi.org/10.1017/s0031819119000305.
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AbstractWhy do some philosophers (Nagel, McGinn, Chomsky), despite all we know about evolution and embryology, think that consciousness makes the mind-body relation a problem still unsolved and perhaps insoluble by those with human brains? They ask how consciousness arises in matter, not in living organisms, whereas non-philosophers ask how far down the ladder of life it extends and when it arises in individuals of sentient and intelligent species. They desire the privacy of Locke's closet, furnished with phenomenological properties; and besides replacing Aristotle's ‘folk’ conception of causation by Hume's, they mathematicise physical explanation in line with Newton's First Law of Motion. Non-philosophers operate with ‘vague’ concepts of life, sentience and intelligence which allow them to treat these things as truly and naturally emergent. Machines that perform intelligent tasks are no more conscious of the reasons for their movements than actors performing them on the stage.
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Pearce, J. B. "Disorders of the body–mind relationship." Current Opinion in Psychiatry 2, no. 4 (August 1989): 484–89. http://dx.doi.org/10.1097/00001504-198908000-00005.
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Webb, Wilse B. "A Mind (Dream)–Body (REM) Relationship." Contemporary Psychology: A Journal of Reviews 38, no. 3 (March 1993): 286–87. http://dx.doi.org/10.1037/033142.
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Hurworth, Angela. "Melancholy and the Mind-Body Relationship." Huntington Library Quarterly 70, no. 3 (September 2007): 479–83. http://dx.doi.org/10.1525/hlq.2007.70.3.479.
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Sansom, Jane. "Firewalking: Explanation and the Mind-Body Relationship." Australian Journal of Anthropology 9, no. 2 (August 1998): 194–208. http://dx.doi.org/10.1111/j.1835-9310.1998.tb00208.x.
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Marathe, Megh. "Seizure aesthetics: Temporal regimes and medical technology in epilepsy diagnosis." Time & Society 29, no. 2 (March 13, 2020): 420–43. http://dx.doi.org/10.1177/0961463x20908079.
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Epilepsy is a neurological condition defined by time; it is characterized by a lifelong tendency for recurrent, unpredictable, and unprovoked seizures, during which people lose control over parts of body-mind function. Diagnosing seizures involves using electroencephalograms to represent and classify brain waves in relation to clock time. Drawing upon ethnographic fieldwork in a North American teaching hospital, this paper shows that as neurologists learn to diagnose seizures, they internalize clock time norms for normal and abnormal brain waves. The paper demonstrates how these temporal norms work to assign a set of aesthetics to brain waves: patterns that conform to clock-time norms are beautiful, whereas hard-to-classify patterns are ugly. These aesthetic judgments follow diagnostically complex patients in future hospital visits, who become known, for instance, as “the patient with the ugly EEG.” The paper critiques this ascription of labels to patients and situates the role of the electroencephalogram's clock time in this predicament. It concludes with a speculative design project that reorients the relationship between temporality and embodiment by using the heartbeat as a situated and co-produced alternative to the standardized and invariant clock. Ultimately, the paper argues that the aesthetics of medical technology are fundamental to clinical care, thereby opening up new directions for research at the intersection of critical time studies and disability studies.
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De Jongh, E. "Bij de balustrade, met gerust gemoed De implicaties van een architectonisch motief in de zeventiende-eeuwse portretkunst." Oud Holland - Quarterly for Dutch Art History 107, no. 1 (1993): 123–36. http://dx.doi.org/10.1163/187501793x00153.
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AbstractIn a fairly large number of seventeenth century Netherlandish portraits a motif can be seen which has hitherto been disregarded in art history. It is the ball on a straight-sided pillar at the end or in the middle of a balustrade. Most of such balls stand on a plinth; some are placed directly on the pillar. The sitters are portrayed in an evident relationship to such balustrade balls, sometimes with a hand on the ball, sometimes pointing demonstratively at it. In the author's opinion this architectural element - the stone ball and its straight-sided support cannot have had a merely decorative function as a rule, at least not when used in portraits. He contends that it was meant as a derivative or a substitute, with respect to both form and content, of a motif which occurs in various guises in emblems and occasionally in kindred literature, consisting of a ball and cube depicted in close proximity. In certain cases, for example in the writings ofPers, Vacnius, Rollenhagen, Oudaan, Boschius and Spinniker, their union is consummated, the ball sitting on the cube (or another straight-sided body) and symbolizing wisdom, virtue in the general sense, patience, steadfastness or more particularly divinely inspired peace of mind. The configuration of the balustrade-ball and straight-sided support bestows these virtues upon the subjects of the portraits, meaning that these persons refer to such ideals or purport to possess these noble qualities already. Their poses and gestures can be extremely eloquent. Even so, these persons and their remarkable attribute supply no more than approximate information. While the virtues in question are always precisely specified and dcscribed in literature, such is naturally not the case in portraiture. Basically, the specific meaning or nuance of meaning embodied in a particular portrait can never be established with certainty. Going by source material, however, we may assume that one of the aforesaid virtues and qualities is alluded to, very likely tranquillitas animi, peace of mind.
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Goller, Hans. "Mortal Body, Immortal Mind." Forum Philosophicum 17, no. 1 (June 4, 2012): 5–26. http://dx.doi.org/10.35765/forphil.2012.1701.01.
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Neuroscientists keep telling us that the brain produces consciousness and consciousness does not survive brain death because it ceases when brain activity ceases. Research findings on near-death-experiences during cardiac arrest contradict this widely held conviction. They raise perplexing questions with regard to our current understanding of the relationship between consciousness and brain functions. Reports on veridical perceptions during out-of-body experiences suggest that consciousness may be experienced independently of a functioning brain and that self-consciousness may continue even after the termination of brain activity. Data on studies of near-death-experiences could be an incentive to develop alternative theories of the body-mind relation as seen in contemporary neuroscience.
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Gandee, Robert N., Helen Knierim, and Doris McLittle-Marino. "Stress and Older Adults: A Mind-Body Relationship." Journal of Physical Education, Recreation & Dance 69, no. 9 (November 1998): 19–22. http://dx.doi.org/10.1080/07303084.1998.10605625.
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Schachter, Joan. "The body of thought: Psychoanalytic considerations on the mind-body relationship." Psychoanalytic Psychotherapy 11, no. 3 (January 1997): 211–19. http://dx.doi.org/10.1080/02668739700700181.
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Gilbert, Christopher. "Mindfulness at the Mind–Body Interface." Biofeedback 43, no. 3 (November 1, 2015): 133–36. http://dx.doi.org/10.5298/1081-5937-43.3.06.
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The concept and practice of mindfulness can enrich the biofeedback process in several ways: interpersonally, intrapersonally, and in the “triad” relationship that includes two people plus the ongoing biofeedback data display. Improving the relationship between clients and their somatic changes underlying the biofeedback data—including sensations, emotions, and the ever-fluctuating self-image—seems central, and benefits from mindfulness are apparent—specifically, the act of pulling back and accepting instead of striving for change. Even the familiar “body scan” promotes a detached observing attitude, with transient benefits similar to a more formal mindfulness focus. Knowing the related brain-processing correlates of meditation can enhance confidence in the process, and a prime element of modern mindfulness training—compassion—can be extended toward one's own bodily processes being revealed during biofeedback.
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Grankvist, Gunne, Petri Kajonius, and Bjorn Persson. "The Relationship between Mind-Body Dualism and Personal Values." International Journal of Psychological Studies 8, no. 2 (May 22, 2016): 126. http://dx.doi.org/10.5539/ijps.v8n2p126.
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<p>Dualists view the mind and the body as two fundamental different “things”, equally real and independent of each other. Cartesian thought, or substance dualism, maintains that the mind and body are two different substances, the non-physical and the physical, and a causal relationship is assumed to exist between them. Physicalism, on the other hand, is the idea that everything that exists is either physical or totally dependent of and determined by physical items. Hence, all mental states are fundamentally physical states. In the current study we investigated to what degree Swedish university students’ beliefs in mind-body dualism is explained by the importance they attach to personal values. A self-report inventory was used to measure their beliefs and values. Students who held stronger dualistic beliefs attach less importance to the power value (i.e., the effort to achieve social status, prestige, and control or dominance over people and resources). This finding shows that the strength in laypeople’s beliefs in dualism is partially explained by the importance they attach to personal values.</p>
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Cunich, Peter. "The Syon Household at Denham, 1539–50." Studies in Church History 50 (2014): 174–87. http://dx.doi.org/10.1017/s0424208400001704.
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Late medieval monastic households shared many features in common with the large secular households of the gentry and aristocracy Indeed, the language used in describing monastic households had always echoed that of the extended secular family with ‘brothers’ and ‘sisters’ living together under the authority of a superior representing Christ but exercising control of the religious community as a ‘father’ or ‘mother’ figure. While the common life of the monastery was very different in many of its details to the lifestyle of a lay family, monastic legislators used the family relationship to describe the modus operandi of the monastic community St Augustine enjoined his monks to ‘obey your superior as you would a father’, and reminded an errant community of nuns that their superior had been ‘the mother not of your body but of your mind’. St Benedict wrote as ‘a father who loves you’, reminding his followers that God is ‘a loving father’ and urging them to show each other ‘the pure love of brothers’ while accepting the abbot as both the ‘father of the household’ and a ‘spiritual father’ who would provide for all their worldly and spiritual needs. David Rnowles therefore considered the medieval monastic conventus to be a ‘family’ in which a ‘simple family life’ was led by monks under the care of an ever-present superior who acted as a loving paterfamilias in governing the monastery; the monastery was ‘the home of a spiritual family whose life and work begin and end in the family circle’.
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Moriconi, Christine, and Susan Stabler-Haas. "Making Connections: Integration of Psychiatric and Medical-Surgical Nursing and Relationship-Based Care." Creative Nursing 16, no. 1 (February 2010): 13–17. http://dx.doi.org/10.1891/1078-4535.16.1.13.
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There is a growing recognition of mind–body connection in our culture. Relationship-based care (RBC) represents a theoretical foundation for the application of the mind–body connection in the clinical setting. This article describes ways to incorporate mind–body and RBC concepts into nursing classroom and clinical experiences.
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Yang, Sha, Jingwen Chen, Yuyi Guo, Yuke Teng, Tianyu Liu, Rongtao Ying, Zhaoxuan He, Jianwei Wu, Shu-Guang Yu, and Fang Zeng. "Comparison of Taiji and aerobic exercise for functional constipation: study protocol for a randomised controlled neuroimaging trial." BMJ Open 9, no. 8 (August 2019): e031089. http://dx.doi.org/10.1136/bmjopen-2019-031089.
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IntroductionTaiji has been proven to be effective for regulating both the physical and mental state compared with simple aerobic exercise. However, whether the improvement of Taiji for constipation is related to regulate imbalanced brain–gut axis and emotional disorder for functional constipation (FC) remains uncertain. The results of the study will demonstrate the differences in regulation brain–gut balance between Taiji and simply aerobic exercise for patients with FC and provide a potential therapy for clinical treatment of FC, and a new approach for the research of mind–body exercise.Methods and analysisIn this randomised controlled neuroimaging trial, 80 patients with FC will be allocated into two groups: Taiji group and aerobic exercise group. The two groups will receive 10 weeks of Taiji exercise or aerobic exercise, respectively. The stool diary, Cleveland Constipation Score and Patient Assessment of Constipation Symptom, Patient Assessment of Constipation Quality of Life Questionnaire will be used to evaluate the clinical efficacy, the Self-rating Depression Scale, Self-rating Anxiety Scale, Eysenck Personality Questionnaires and Mini-Mental State Examinations will be used to assess the mental state at the baseline, the 5-week intervention and the end of intervention. The 24-hour heart rate variability will be used for assessing the autonomic nervous function, functional MRI and positron emission tomography-CT will be performed for detecting the cerebral functional changes at the baseline and the end of the intervention. The clinical data and multimodal imaging data will be analysed, respectively. Correlation analysis will be conducted to investigate the relationship between cerebral functional changes and symptom improvement.Ethics and disseminationThe procedures have been approved by the Sichuan Regional Ethics Review Committee on Traditional Chinese Medicine (No. 2018KL-047) and conformed to the Declaration of Helsinki. Results will be disseminated through policy briefs, workshops, peer-reviewed publications and conferences.Trial registration numberChinese Clinical Trial Registry (ChiCTR1800019781).
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Ball, Mike. "A Case Study in the Relationship of Mind to Body: Transforming the Embodied Mind." Human Studies 38, no. 3 (July 7, 2015): 391–407. http://dx.doi.org/10.1007/s10746-015-9347-3.
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Justice, Lauren, Christiane Brems, and Karrie Ehlers. "Bridging Body and Mind: Considerations for Trauma-Informed Yoga." International Journal of Yoga Therapy 28, no. 1 (February 12, 2018): 39–50. http://dx.doi.org/10.17761/2018-00017r2.
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Abstract Individuals who suffer from trauma-related symptoms are a unique population that could benefit from the mind-body practice of yoga—or have their symptoms reactivated by it, depending on the type of yoga. Trauma-informed yoga (TIY), that is, yoga adapted to the unique needs of individuals working to overcome trauma, may ameliorate symptoms by creating a safe, tailored practice for students to learn how to respond, rather than react, to symptoms and circumstances. Yoga not thus adapted, on the other hand, may increase reactivity and activate symptoms such as hyperarousal or dissociation. This article reports on expert input about adapting yoga for individuals with trauma, with special considerations for military populations. Eleven experts, recruited based on literature review and referrals, were interviewed in person or via telephone and asked seven questions about trauma-informed yoga. Verbatim transcripts were subjected to open-coding thematic analysis and a priori themes. Findings revealed that TIY needs to emphasize beneficial practices (e.g., diaphragmatic breath and restorative postures), consider contraindications (e.g., avoiding sequences that overly engage the sympathetic nervous system), adapt to limitations and challenges for teaching in unconventional settings (e.g., prisons, VA hospitals), and provide specialized training and preparation (e.g., specialized TIY certifications, self-care of instructors/therapists, adaptions for student needs). TIY for veterans must additionally consider gender- and culture-related barriers, differing relationships to pain and injury, and medication as a barrier to practice.
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Doyle, Denise. "The body of the avatar: rethinking the mind-body relationship in virtual worlds." Journal of Gaming & Virtual Worlds 1, no. 2 (December 1, 2009): 131–41. http://dx.doi.org/10.1386/jgvw.1.2.131/1.
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Harvey, Peter. "The mind‐body relationship in Pāli Buddhism: A philosophical investigation." Asian Philosophy 3, no. 1 (March 1993): 29–41. http://dx.doi.org/10.1080/09552369308575369.
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Haque, Amber. "Current Systems in Psychology." American Journal of Islam and Society 18, no. 4 (October 1, 2001): 143–39. http://dx.doi.org/10.35632/ajis.v18i4.1987.
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This book is about systems in psychology. A system generally consistsof theoretical propositions and their methodologies. Most systems ofpsychology, the author contends, have a theoretical orientation, but somedo not have coherence and unity. As far as methodology is concerned, somesystems use an eclectic approach, while others use a limited set of methodsin their inquiry into human behavior and mental processes. The authordefines a system as "an orderly and logical construction for dealing withdata and theories of the subject in a unified and coherent manner; it usesa set of postulates (even if implicitly) and usually a single methodology"(p. 4). The book consists of eight parts with 14 chapters. Altogether, ten major and six additional systems are described in various chapters thatare packed with not only historical perspectives but a thorough and criticalanalysis as well. Additionally, an evaluative summary of each system, itscontributions to psychology and relationship with other systems, is alsogiven.Part I covers an introduction to the systems, the historical backgroundand the logic of science. After the introductory chapter, which is anoverview of the whole book, chapter 2 presents a sketch of the olderconcepts in psychology, starting from the time of hunter-gatherers andherders to Hellenic Greeks. Together with the early and non-westerncivilizations (e.g., Mesopotamian, Egyptian, Chinese, and Indian), thischapter covers aspects of the Naturalistic Psychology of Socrates, Plato,and Aristotle. The author examines the origin of mind-body dualism duringthese stages of developments. It is pointed out that in the western world, themind-body phenomenon first appeared in the first or second century BC inAlexandria when the study of nature was abandoned. Aristotle emphasizedthe interaction of organism and environment, rather than internal factors, asde- g forces for the individual. The term "psyche" was coined afterthis period, when the intellectuals and the Christian theologians turnedinward, looking for explanations of human behavior, and this conventiondominated throughout the middle ages. Although natural sciences freedthemselves from theology, psychology remained bound to it until it got theattention of philosophy. The author says that the classical systems inpsychology until early 1960s were primarily reactions to these age-oldquestions. He also briefly explains the concept of the "Logic of Science"while describing terms like mental constructs, its typtypes, criteria, the mindbodydualism, and reductionism ...
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Robison, Jonathan I., Karen Wolfe, and Lisa Edwards. "Holistic Nutrition: Nourishing the Body, Mind, and Spirit." Complementary health practice review 9, no. 1 (January 2004): 11–20. http://dx.doi.org/10.1177/1076167503252945.
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Medical science has profoundly influenced the development of nutrition philosophy in the United States. However, Western medicine is currently in a state of transition, one that has important implications for our understanding of the significance of nutrition to human health. The authors begin by exploring the foundations of traditional Western medicine and nutrition philosophy from a historical perspective. They then suggest how the current transition in medicine is likely to affect our conceptualization of the relationship of nutrition to health in the future. The article concludes with recommendations for helping health professionals to employ this new information in their personal and professional lives. The authors’hope that this article will contribute to a broadening of our perspective on nutrition beyond current thinking, with the ultimate goal of helping people to develop a healthier and more peaceful relationship with eating and food.
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Monnoyeur, Françoise. "The Substance-attributes Relationship in Cartesian Dualism." Journal of Philosophical Research 43 (2018): 177–89. http://dx.doi.org/10.5840/jpr201882124.
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In their book on Descartes’s Changing Mind, Peter Machamer and J. E. McGuire argue that Descartes discarded dualism to embrace a kind of monism. Descartes famously proposed that there are two separate substances, mind and body, with distinct attributes of thought and extension (Principles of Philosophy). According to Machamer and McGuire, because of the limitations of our intellect, we cannot have insight into the nature of either substance. After reviewing their argument in some detail, I will argue that Descartes did not relinquish his favorite doctrine but may have actually fooled himself about the nature of his dualism. It is my contention that the problem with Cartesian dualism stems from the definition of mind and body as substances and the role of their respective attributes—thought and extension—in the definition of substances.
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Beals, Kurt. "Play for Two Voices: On Translating the Poetry of Anja Utler." TranscUlturAl: A Journal of Translation and Cultural Studies 1, no. 2 (July 22, 2009): 68. http://dx.doi.org/10.21992/t9x63v.
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Written in the form of a dialog between translator and translation theorist, this article considers both the difficulty and the necessity of a reciprocal, mutually informed relationship between translation theory and practice. The starting point of the article is my experience translating the poetry of Anja Utler, a contemporary Austrian poet whose linguistic experimentation poses a significant translation challenge. Utler's poetry functions in part by means of what she calls “interweaving” (“Verflechtung”), making use of highly polysemous words to efface boundaries between landscape, body, and language. In addition to blurring semantic lines, Utler also employs certain syntactical and grammatical characteristics of the German language (such as separable prefixes) in unorthodox ways that multiply possibilities of meaning. One of the greatest difficulties for a translator, then, is to find ways of approximating this semantic and syntactic play and innovation in a language that rarely offers a one-to-one equivalent. In addition to addressing specific practical issues in translating Utler's poetry, I consider the role that translation theory played in shaping my translation strategies, and more generally the interaction between the theoretical conceptualization of translation and its actual execution. I also describe my communication with the author, who has contributed greatly to the translation process, supporting an idea of translation as collaboration. Translation theory and practice appear less as correctives to each other than as a cooperative undertaking, part of a conversation between translator, theorist, author, and reader from which, ideally, all sides benefit in the end. By portraying this exchange as an internal dialog, I hope to demonstrate that the realms of translation practice and theory are not alien to one another, but rather engaged in constant, productive exchange, both within the mind of the individual translator/theorist and on the level of translation as a social phenomenon.
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Werneke, Ursula. "A Lively Mind in a Frozen Body." Journal of Evidence-Based Complementary & Alternative Medicine 16, no. 3 (July 28, 2011): 233–38. http://dx.doi.org/10.1177/2156587211414425.
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“Rickety Kate” was the descriptive name of Minnie Agnes Filson, a popular Australian poet featured widely in the Australian media from the 1930s through to the 1960s. The assumed name was a reflection of her severe rheumatoid arthritis, which left her completely immobilized. During her lifetime, Kate received a variety of conventional medical treatments, which proved largely ineffective. She finally turned to an Indian healer, who managed to improve her quality of life although her physical disabilities persisted. This article explores the history of rheumatoid arthritis from a patient’s perspective in the light of the scientific knowledge at the time and critically reflects on the relationship between conventional and complementary/alternative medicine then and today.
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Jones, Derek. "Embodied cognitive ecosophy: the relationship of mind, body, meaning and ecology." Geografiska Annaler: Series B, Human Geography 99, no. 2 (March 27, 2017): 156–71. http://dx.doi.org/10.1080/04353684.2017.1306971.
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Lombardi, Riccardo. "Beyond the Psychosexual: The Body–Mind Relationship Discussion of “Somatic Experiencing”." Psychoanalytic Dialogues 28, no. 5 (September 3, 2018): 629–39. http://dx.doi.org/10.1080/10481885.2018.1506226.
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Hicks, Matthew, Douglas Hanes, and Helané Wahbeh. "Expectancy Effect in Three Mind-Body Clinical Trials." Journal of Evidence-Based Complementary & Alternative Medicine 21, no. 4 (July 7, 2016): NP103—NP109. http://dx.doi.org/10.1177/2156587216652572.
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Expectancy, arguably the prime component of the placebo effect, has been shown to significantly modify the effects of many treatments. Furthermore, various forms of mind-body interventions have demonstrated effective improvements in outcomes. The aim of this study was to examine the relationship between pretreatment expectations and symptom reduction in a secondary analysis of 3 mind-body intervention programs. An adjusted correlation and regression analysis compared data from a 6-question expectancy questionnaire to a self-reported clinical impression of change score. Only 1 of the 6 expectancy questions in 1 of the 3 studies reached significance ( B = 0.087; P = .025). The combined data from all 3 studies did not reveal significant expectancy effects. The positive effects of mindfulness meditation appear to be independent of an expectancy effect.
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Hudson, Amy. "HRV Biofeedback and Addiction: Rehabbing Body, Mind and Spirit." Biofeedback 49, no. 1 (March 1, 2021): 10–17. http://dx.doi.org/10.5298/1081-5937-49.01.02.
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Addiction is a devastating disease of the body, the mind, and even the personality. Recent research shows that heart rate variability biofeedback can help the alcoholic/addict recover in three crucial ways, namely (1) treating the associated comorbidities (depression, anxiety, chronic pain), (2) treating the physiology around craving, and (3) returning to a loving and nurturing relationship with one's own body instead of an abusive and exploitive one.
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Coelho, Jonas Gonçalves. "A double face view on mind-brain relationship: the problem of mental causation." Trans/Form/Ação 40, no. 3 (July 2017): 197–220. http://dx.doi.org/10.1590/s0101-31732017000300011.
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Abstract: Interpreting results of contemporary neuroscientif studies, I present a non-reductive physicalist account of mind-brain relationship from which the criticism of unintelligibility ascribed to the notion of mental causation is considered. Assuming that a paradigmatic criticism addressed to the notion of mental causation is that presented by Jaegwon Kim’s analysis on the theory of mind-body supervenience, I present his argument arguing that it encompasses a formulation of the problem of mental causation, which leads to difficulties by him pointed. To ask "how mental events, being a non-physical property of the brain, could act causally on brain structure and functioning?", is not to treat the mind as a property of the brain, but as a Cartesian substance. I argue that, rather than asking "how does mind could act causally on the brain?", as if the mind were something apart and independent of the brain, it would be more in line with a non-reductive physicalist view to ask "how the brain, guided by its mind, could act causally on itself?". To justify this last formulation of the problem of mental causation, I propose a "double face view", which consists in considering the consciousness as the essential property of the mind, and mind and brain as inseparable, dependent and irreducible faces. It means, in general terms, that the conscious mind is the result of brain structure and activity - "conscious mind as brain" - and that the brain, using its conscious mind as a guide to its actions, interacts with its body, and with the physical and sociocultural environment, constructing and being constructed by both - "brain as conscious mind".
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Sagar, Stephen. "Massage Therapy for Cancer Patients: A Reciprocal Relationship Between Body and Mind." Current Oncology 14, no. 2 (April 2007): 45–56. http://dx.doi.org/10.3747/co.2007.105.
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Herbert, Beate M., and Olga Pollatos. "The Body in the Mind: On the Relationship Between Interoception and Embodiment." Topics in Cognitive Science 4, no. 4 (March 2, 2012): 692–704. http://dx.doi.org/10.1111/j.1756-8765.2012.01189.x.
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Vanderslice, Kendall. "Word and bread: A theological recipe of the body and mind." Review & Expositor 117, no. 4 (November 2020): 505–15. http://dx.doi.org/10.1177/0034637320970547.
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The Gospel of John identifies Jesus as both the Word that was with God in the beginning and also the Bread of Life. This article proposes that the relationship between Christ’s identity as Word and Bread models the relationship between cerebral and bodily knowledge in the work of theology. Understanding the two in conjunction with one another enables us to see the ways God communes with us through domestic labor, specifically the process of baking and eating bread. This understanding in turn enables us to value the theological wisdom embedded in the bodies of bakers throughout history and around the world. A more robust understanding of our daily bread, and the ways God works through it, opens the door for more gracious dialogue over the mysteries of Holy Communion.