The dynamic and recursive interplay of embodiment and narrative identity

Although there is an increase in research into how narrative identity interrelates with embodiment, the mechanisms underlying this interplay are hardly addressed. In this paper, I target this hiatus in the literature by proposing two mechanisms that can help to (non-exhaustively) elucidate the dynamic interplay of narrative identity and embodiment. I start by briefly sketching the debate so far and then go on to argue that the way narrative self-understanding affects our embodiment can be understood on the model of narrative self-programming. After that I turn to the other side of the interaction. Drawing on research in ecological psychology and phenomenology, I show how embodiment affects our narrative self-understanding through the way in which we engage with affordances in our narrative background. After that I highlight the dynamic and recursive character of this interplay. I end with some conclusions and unresolved issues.     

DOWN TO EARTH WITH NIETZSCHE: The ethical effects of attitudes toward time and body

This paper is about the effects on people's lives of their attitudes towards time and their own embodiment. People commonly see time as biform; there is the time of bodily life and the eternal time which transcends mortal life. This division is deeply implicated in the dualistic values that pervade western thought. So, when Nietzsche substitutes a monist notion of time, he profoundly unsettles our cherished values (which, of course, are gendered). Nietzsche's major thrust, I argue, is to elucidate and advocate the more appropriate values that emerge when human existence is understood as entirely earthborn.I use two contrasting literary characters to show concretely how people's lives and relationships are affected negatively or positively according to the temporal perspectives they adopt (and thus the significance they give to their corporeality). I explain how acceptance of human finitude enables a fruitful and rewarding life, while its refusal is life-diminishing. This also makes conceivable a realm beyond gender.     

Is `Property' Necessary? On Owning the Human Body and its Parts

Courts usually treat control over human bodies and body parts as a property issue and find that people do not have property rights in themselves. This contradicts the liberal philosophical principle that people should be able to perform any self-regarding actions that do not cause harm to others. The philosophical inconsistencies under pinning the legal treatment of body parts arguably stem from a misplaced judicial preoccupation with‘property’. A better approach would be to hold a policy inquiry into the degree of liberty a society wishes to grant its inhabitants. Only once this substantive issue has been addressed should property be raised as a possible method of implementing the policy. This revised version was published online in August 2006 with corrections to the Cover Date.     

Across the Martian Frontier? Thoughts on Planet B,a Martian Safety Valve,and the Earth as Our Body

Even though we are on the precipice of a “bad Anthropocene,” humankind should not colonize Mars. Mars is often depicted as our “Planet B”—an evacuation plan for Earth. But in this time of ecological crisis, theologian Sallie McFague suggests that we think of the Earth as God’s body and take our obligation to care for our common home seriously. Likewise, in contrast to calls for colonization, I contend that two American historical anecdotes—the safety valve theory and the Yellowstone—illustrate why humanity should think less about becoming Martians and instead find meaning and purpose in remaining Earthlings.     

The man who lost his body: Suboptimal multisensory integration yields body awareness problems after a right temporoparietal brain tumour

Reports on patients who lack ownership over their entire body are extremely rare. Here, we present patient SA who suffered from complete body disownership after a tumour resection in the right temporoparietal cortex. Neuropsychological assessment disclosed selective bilateral ownership problems, despite intact primary visual and somatosensory senses. SA's disownership seems to stem from a suboptimal multimodal integration, as shown by the rubber hand illusion and the beneficial effect during and after simple exercises aiming at multisensory recalibration.     

创伤后应激障碍的组蛋白修饰机制

创伤后应激障碍是一种具有复杂病因学的精神疾病,多发生于个体受到重大创伤事件后。创伤后应激障碍的发生发展过程受到环境和遗传易感性的共同作用,存在着较大的个体差异;而表观遗传学作为一门研究多变环境因素调控基因表达的可遗传变化的学科,近年来在创伤后应激障碍的研究中受到越来越多的重视。表观遗传机制之一——组蛋白修饰机制在创伤后应激障碍的发生中起着重要作用,并且由于组蛋白修饰可以受到多种酶的调控,其灵活的可逆化和精细调控为相应的药物研发提供了可能性和便利。因此,深入探讨创伤后应激障碍的组蛋白修饰机制,对于相关疾病的临床治疗及药物研发具有十分重要的意义。当前创伤后应激障碍的组蛋白修饰研究主要使用动物模型,临床研究较少;组蛋白的类型则主要关注组蛋白H3和H4乙酰化;此外,同以往的研究结果一致,组蛋白修饰水平的变化主要发生在前额叶、海马体和杏仁核区域,参与免疫系统、血清素系统和神经肽Y能系统等相关通路的调节。当前PTSD组蛋白修饰的研究结果间还存在较大的异质性,未来的研究应采用更加一致和实用的分析和报道方法,以最大限度地发挥研究的影响。     

身体哲学视域下的生命教育研究

传统生命教育在认识论上对身体理解的偏差、在价值论上对身体的压制和贬低、在实践论上对技术医学的追求等,都显示出了弊端和不足。传统生命教育建基于意识哲学之上。意识哲学因为受制于二元论的认识框架、等级化的秩序建构等,而不能正确地揭示身体的存在状态。身体哲学通过身体的“去蔽”“身体意向性”、身体思维、身体主体、身体图式等,实现了对意识哲学的翻转,从而为传统生命教育的扬弃提供了新的路径依赖。身体哲学视域下的生命教育有利于树立“整全人”的观念,确认身体的能动性,实现身心的和谐统一,增强身体关怀的意识,促进人文医学的发展。

     

身体的技术构建及其道德维度

当代生命科技在拓展身体的功能空间,使身体的功能得以延伸的同时,也日益渗透到身体的内部,并成为身体的一部分,技术与身体的交互作用是一个双向建构的过程,一方面,人按照自己身体的需要使技术表现出适合身体需要的人文性;另一方面,技术又以现实的存在影响人的价值、目标。身体在被技术异化的同时,也在一定程度上引导着技术,使技术依身体的需要而发展。技术对身体的异化和控制必须与人类文化和技术与境相适应,以维护人的尊严和自我存在为前提,恪守技术伦理的底线,遵循基本的道德共识。

     

对叙事医学三要素的身体社会学阐释

叙事医学三要素与身体社会学三项核心维度在理论上的耦合性,可以厘清以下关系：第一,叙事医学的对象是意义再生和共享的身体,而非疾病和独特的疾病体验;第二,叙事医学是从陌生化的疾病体验中,再现患者（他人）的社会性身体,再现医生真实的“自我”;第三,叙事共同体的目标不是消除疾病,而是通过发现、阅读、倾听和拥有共同的身体故事来实现。叙事医学的三要素与身体社会学的三个维度的理论耦合,解答了叙事医学应关注什么、再现什么、谁归属及归属何处的问题,也为认识医患关系提供了一种新的审视思路和构建方案。

     

人体组织和器官捐献补偿的哲学思考

人体组织和器官捐献制度以“康德哲学”作为哲学基础,以“利他主义”作为伦理基础。人体组织和器官捐献补偿首先需要走出康德“目的公式”的哲学迷思与“纯粹利他主义”的伦理困境。通过对美国人体组织和器官补偿模式的介绍,建议我国在人体组织和器官捐献补偿问题上应当采取法定高额的补偿路径,即通过直接的经济补偿与社会福利政策相结合的并存模式,实现有效激励与人之伦理价值保护的统一,合理设计我国的人体组织和器官补偿制度。