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151.
Marianne Leuzinger‐Bohleber 《The International journal of psycho-analysis》2008,89(6):1165-1187
The relationship between ‘narrative’ and ‘historical–biographical truth’ in psychoanalytic treatment has become the subject of many controversial debates in recent years. Findings of contemporary memory research have lead to great scepticism as to whether therapists are able objectively and reliably to reconstruct biographical events on the basis of their observations in the therapeutic situation. Some authors even claim that psychoanalysts should concentrate exclusively on observing the here and now of the patient′s behaviour within the transference relationship to the analyst. In this paper it will be discussed whether the baby has been thrown out with the bathwater in this debate. Centred around the insights from a third psychoanalysis with a patient who suffered from a severe case of childhood polio, the hypothesis will be discussed that working through the traumatic experience in the transference with the analyst, as well as the reconstruction of the biographical–historical reality of the trauma suffered, prove to be indispensable for a lasting structural change. Integration of the trauma into one′s own personal history and identity is and remains one of the main aims of a psychoanalytic treatment with severely traumatized patients. The reconstruction of the original trauma is indispensable in helping the patient to understand the ‘language of the body’ and to connect it with visualizations, images and verbalizations. The irreversable wounds and vulnerability of his body as the ‘signs of his specific traumatic history’ have to be recognized, emotionally accepted and understood in order to live with them and not deny them any longer. Another important aspect in psychoanalysis is to develop the capability to mentalize, in other words, to understand the intentions of central (primary) objects related to the trauma. The concept of ‘embodied memory’ might be helpful in understanding precisely in what way ‘early trauma is remembered by the body’. Observing in detail the sensory‐motor coordinations in the analytic relationship enables one to decode the inappropriate intensity of affects and fantasies which match the original traumatic interaction and are revealed as inappropriate reactions in the present, new relationship to the analyst. 相似文献
152.
Elizabeth M. Bucar 《The Journal of religious ethics》2010,38(3):429-435
This response draws on Saba Mahmood's work on Muslim subjectivities in order to consider how Stalnaker's conceptualization of virtue might be applied to non‐Confucian sources. I argue that when applied cross‐culturally, Stalnaker's revised definition of “skillful virtue” raises normative and metaethical questions about what counts as a skill versus a mere bodily practice, the process by how skill is acquired, and how we can both allow for the ambiguity of skills and continue to make constructive arguments about them. 相似文献
153.
Aaron Milavec 《Zygon》2006,41(2):465-486
Abstract. In this essay I take Michael Polanyi's analysis of scientific discovery and extend it to encompass fresh encounters with the living God. Given the embodied character of all human knowing, Polanyi challenged objectivism and positivism as untenable. In its place, Polanyi noted that the tacit skills established when a physicist learns to detect radio waves has its counterpart in a Christian's being trained to find God. Once trained, stubborn organismic habits constrain both physicist and believer within a socially approved heuristic circle that can be broken only by the act of discovery. The puzzlement that erupts at the onset of an inquiry ultimately finds relief only in an expanded encounter with the realities that one has been trained to serve. Thus, the act of discovery not only serves to disrupt the tradition as it has been received but also reveals that the realities being served make themselves known in novel ways. The lifelong pursuit of God and the lifelong pursuit of novel manifestations of radio waves thus share a common epistemological and phenomenological underpinning. 相似文献
154.
John Gresham 《Teaching Theology & Religion》2006,9(1):24-28
Abstract. In addition to the pragmatic concerns that often drive the use of technology in theological education, there is a need to develop theological justification and direction for online education. Several Roman Catholic Church documents propose the “divine pedagogy,” the manner in which God teaches the human race, as a model for catechesis or religious education. This can provide a rich resource for developing a theological pedagogy for online education. This is especially relevant to the justification for online education, because critics sometimes refer to the incarnational character of the divine pedagogy to argue against the disembodied nature of virtual education. This article addresses such criticisms and more constructively, relates several aspects of the divine pedagogy such as adaptation, community, and participation to teaching and learning in the online environment. (This paper was presented at Theology and Pedagogy in Cyberspace II conference in Evanston, Ill. on April 17, 2004.) 相似文献
155.
by Philip Hefner 《Zygon》2010,45(1):251-263
Neither religion nor science is first of all a realm of pure ideas, even though religion-and-science discussions often assume that they are. I propose that a concept of embodied science is more adequate and that religion-and-science should center its attention on science as enabler for improving the world (SEIW). This idea of science is rooted in Jerome Ravetz's concept of industrialized science and Donna Haraway's technoscience. SEIW describes the sociocultural context of science in commercial, government, and university settings. The chief focus of religion-and-science consequently takes into account five basic issues: (1) the kind of world we want, (2) liberating science, (3) human action and ethics, (4) religion and the world's possibilities, and (5) recovering myth. An underlying presupposition of the discussion is that understanding the world always involves as well an understanding of our being-in-the-world. 相似文献
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157.
Spatial metaphors contribute to our capacity for abstract thought. Consistent with this idea, it has been shown that processing semantic information (related to valence, power, etc.) can bias performance in a spatial task. Advancing this line of work, the present study examined whether spatial metaphors have a role in thinking about other people. Participants read short vignettes about academic performance, health or social life, which described students in superior and inferior states. In Experiment 1, after reading each vignette, participants were explicitly asked to assign a location to each protagonist using a pen-and-paper task. Findings from this experiment provided initial indication that thinking about the protagonists could recruit spatial metaphors. In Experiments 2 and 3, each vignette was immediately followed by an implicit test of spatial association. In Experiment 2, participants performed a name-recognition task in response to the protagonists’ names presented above or below the central fixation. In this experiment, metaphorical congruency facilitated performance. In Experiment 3, participants were presented with names at central fixation, followed by a visual discrimination target (“X”/”O”) above or below fixation. In this experiment, metaphorical congruency interfered with performance. The diverging patterns of results are explained in terms of the conjunction and separation of the conceptual and perceptual components of the recognition task, respectively, in Experiments 2 and 3. Overall, the findings support the role of spatial metaphors in thinking about other people and, more generally, for the spontaneous use of space in conceptual processes. 相似文献
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159.
Rebekka Hufendiek 《Philosophical explorations》2018,21(2):319-331
Embodied accounts have offered a theoretical framework in which emotions are understood to be patterned embodied responses that are about core relational themes. Some authors argue that this intentionality should be understood in terms of some kind of non-conceptual representation format, while others suggest a radical enactivist framework that takes emotions to be intentional but not representational. In this paper I will argue that the abstract nature of the core relational themes emotions are about and the interrelatedness of emotions with each other and with other mental states speak in favor of emotions being representations. 相似文献
160.
Nevine Sultan 《Journal of Creativity in Mental Health》2018,13(1):76-91
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. 相似文献