BRAIN DEATH AND ITS ENTANGLEMENTS

The Islamic philosophical, mystical, and theological sub‐traditions have each made characteristic assumptions about the human person, including an incorporation of substance dualism in distinctive manners. Advances in the brain sciences of the last half century, which include a widespread acceptance of death as the end of essential brain function, require the abandonment of dualistic notions of the human person that assert an immaterial and incorporeal soul separate from a body. In this article, I trace classical Islamic notions of death and the soul, the modern definition of death as “brain death,” and some contemporary Islamic responses to this definition. I argue that a completely naturalistic account of human personhood in the Islamic tradition is the best and most viable alternative for the future. This corporeal monistic account of Muslim personhood as embodied consciousness incorporates the insights of pre‐modern Muslim thinkers yet rehabilitates their characteristic mistakes and thus has the advantages of neuroscientific validity and modern relevance in trans‐cultural ethical discourse; it also helps to alleviate organ shortages in countries with majority Muslim populations, a serious ethical impasse of recent years.     

Embodied Self-Care: Enhancing Awareness and Acceptance Through Mindfulness-Oriented Expressive Writing Self-Disclosure

Self-care is fundamental to mental health practitioner training and professional efficacy. Expressive writing about stressful events has been researched and shown to have positive physical and psychological effects. Mindfulness, an embodied approach to clinical practice and education, has also been studied and documented as an effective self-care approach. Embodied education integrates experiential history with current learning, which may influence future practitioner performance and client outcomes. This self-care exercise is designed to promote awareness and acceptance among counselors and counselors-in-training, as well as among clients, through use of a mindfulness-oriented written self-disclosure task that may facilitate meaning-making and may enhance psychological well-being and therapeutic efficacy. It aligns with Council for Accreditation of Counseling and Related Educational Programs and American Counseling Association Code of Ethics standards addressing counselor self-care as a necessary facet of ethical practice.