Sense of body and sense of action both contribute to self-recognition

Recognizing oneself, easy as it appears to be, seems at least to require awareness of one's body and one's actions. To investigate the contribution of these factors to self-recognition, we presented normal subjects with an image of both their own and the experimenter's hand. The hands could make the same, a different or no movement and could be displayed in various orientations. Subjects had to tell whether the indicated hand was theirs or not. The results showed that a congruence between visual signals and signals indicating the position of the body is one component on which self-recognition is based. Recognition of one's actions is another component. Subjects had most difficulty in recognizing their hand when movements were absent. When the two hands made different movements, subjects relied exclusively on the movement cue and recognition was almost perfect. Our findings are in line with pathological alterations in the sense of body and the sense of action.     

Postmodernism Versus Modernism: Rethinking Theoretical Tensions in Social Gerontology

The interconnection of social theory to social aspects of aging has grown in recent years. The theoretical movement entitled structured dependency, couched in social class analysis, has tended to ignore an understanding of aging identity, the body, cultural representations of aging, and positive images of aging, all of which are central features of an emerging postmodern paradigm in gerontological theory. This article argues that the concept of gender can form a useful bridge, a continuity, between structured dependency and postmodernism in theoretical gerontology. Unfortunately, the compartmentalization of these two conceptual approaches has made their links difficult to forge. This article attempts to take a first step in this direction by highlighting the way postmodern ideas can be used to understand a modernist issue—gender in a gerontological context. Also, focusing on the aging body as a primary form of analysis generates some novel insights into the importance of both the theoretical understanding and cultural representations of the body.     

The myth of technology in health care

Technology is believed to have liberated health care from dogmas, myths and speculations of earlier times. However, we are accused of using technology in an excessive, futile and even detrimental way, as if technology is compelling our actions. It appears to be like the monster threatening Dr. Frankenstein or like the socerer’s broom in the hand of the apprentice. That is, the same technology that should liberate us from myths, appears to be mythical. The objective of this article is to investigate the background for the re-entrance of the myth: How we encounter it and how we can explain it. The main point is that a myth of technology is normative: it relates ‘is’ and ‘ought’ and directs our actions. This becomes particularly clear in health care. Hence, if there is a myth of technology, it is an ethical issue, and should be taken seriously.     

Do representations of male muscularity differ in men's and women's magazines?

Men overestimate the degree of muscularity that is attractive to women, and women overestimate the degree of thinness that is most attractive to men. Consistent with the thesis that sociocultural input influences such body type preferences and beliefs, we postulated that magazines aimed at a male audience would portray a more muscular male body ideal than would magazines aimed at a female audience. Systematic comparison of popular magazines (Cosmopolitan, Men's Health, Men's Fitness, and Muscle & Fitness) revealed that the ideal male body marketed to men is more muscular than the ideal male body marketed to women. We introduce the Physical Trait Overvaluation Hypothesis, which proposes that gender-specific media fuel emphasis on certain body parts in within-gender prestige competitions. The resulting competitive escalation creates a disconnect between the preferences of one gender and the personal aspirations of the other.     

The Decades of Life: Relocating Erikson's Stages

Erik H. Erikson's life cycle schema consists of eight stages. Three are located in infancy and early childhood (ages 1–5), one in childhood (5–12), one in adolescence, and three in adulthood. This essay proposes a relocation of the stages in terms of decades. The eight psychosocial crises in Erikson's model are retained, but each crisis and its resolution is the central theme of a decade of life. This relocation of Erikson's stages orients the life cycle schema more toward adulthood than to early childhood, as six of the stages now occur in the adult years. It also reflects Erikson's theoretical shift in emphasis from the ego to the sense of I in his later writings. A proposal for how the ninth and tenth decades fit into the schema is also offered.     

Identity, narcissism and the emotional core

This paper describes the course of an analysis which demonstrates how borderline and narcissistic functioning can be understood in terms of a struggle with issues of identity. It shows how such functioning can come to exert a profound hold on the individual and why it seems, at times, a matter of life and death to the patient to avoid states of separation from the analyst. The paper suggests that these complex phenomena can be understood, perhaps surprisingly, in the simple terms of the nature of affect itself. The concept of the emotional core is introduced to embody and highlight that which lies beneath both Jungian and Freudian models (offering a potential bridge between the two models)--namely the psyche's essentially affective nature. It is suggested that the emotional core can serve as an organ of perception giving the individual both their primary relation to reality and an emotional attachment to others. This emotional core is understood to function in a narcissistic manner to preference experiences of sameness and in aversion to experiences of difference--a view consonant with Stern's understanding of infant development where the infant is able to distinguish self from other from the beginning of life (as Fordham also held); taking up Stern's terminology, it gives the individual a 'core' sense of being. There is, however, no stable, on-going sense of 'I' associated with this form of functioning as the individual is immersed in the latest affect to enter consciousness (as in the borderline state of mind) and consequently the individual comes to rely intensely on the other to determine their sense of being (the other becomes a self-regulating other in Stern's terms). The development of ego-functioning gives a more stable and on-going sense of 'I' to the individual, giving contact with the broader personality, allowing the individual to be less reliant on the other and orientating them to reality in a way more fitting to their overall needs. The paper describes how consciousness, which is not seen as identical with the ego, moves between the mode of functioning of the ego and that of the emotional core, i.e., shifting in and out of states where projective identification predominates. It elaborates the range of self-experience encompassing spiritual experience and states of disintegration (which are understood to have a similar structure) on one side, to ego-based experience (which can itself be defensive and rigid at times) on the other. It explores the consequences of such a view for analytic technique and relates it to the Jungian view of the self and the Freudian unconscious.     

Life and mind: From autopoiesis to neurophenomenology. A tribute to Francisco Varela

This talk, delivered at De l'autopoièse à la neurophénoménologie: un hommage à Francisco Varela; from autopoiesis to neurophenomenology: a tribute to Francisco Varela, June 18–20, at the Sorbonne in Paris, explicates several links between Varela's neurophenomenology and his biological concept of autopoiesis.     

Resisting body dissatisfaction: fat women who endorse fat acceptance

Fat women who endorsed fat acceptance (N=128) were recruited from Radiance Magazine. Relationships between objectified body consciousness (OBC), body esteem, and psychological well-being for the mostly European American sample were similar to those found in other samples. OBC was independently related to body esteem when weight dissatisfaction was controlled. Those who endorsed the need for social change in attitudes towards fat people had higher body esteem and self-acceptance, and lower body shame, than those who endorsed personal acceptance of body size only.     

The ‘Medical Body’ As Philosophy's Arena

Medicine, as Byron Good argues, reconstitutes thehuman body of our daily experience as a medical body,unfamiliar outside medicine. This reconstitution can be seen intwo ways: (i) as a salutary reminder of the extent to which thereality even of the human body is constructed; and (ii) as anarena for what Stephen Toulmin distinguishes as theintersection of natural science and history, in which many ofphilosophy's traditional (and traditionally abstract) questionsare given concrete and urgent form.This paper begins by examining a number of dualities between themedical body and the body familiar in daily experience. Toulmin's epistemological analysis of clinical medicine ascombining both universal and existential knowledge is thenconsidered. Their expression, in terms of attention,respectively, to natural science and to personal history, isexplored through the epistemological contrasts between themedical body and the familiar body, noting the traditionalphilosophical questions which they in turn illustrate.     

The Embodiment of Birth

This paper rejects dualism between mind and body toview the self as an embodied biological entity. Rather thanseeing the body operating by passive mechanisms as Descartesargues, it holds it actively moves in and even defines its world. Carrying this perspective to medicine presents an attempt toincorporate or work with internal processes of the body; it issensitive to how patients identify with their bodies. Thecurrent discussion over the extent to which women should try tohave natural childbirths provides a concrete example of thedifferences between mechanistic and embodied approaches tomedicine.