Cognitive and Application Barriers to the Use of “Agonology in Preventive and Therapeutic Dimension”

Author(s):  
Roman Maciej Kalina
2015 ◽  
Vol 49 (7/8) ◽  
pp. 1067-1086 ◽  
Author(s):  
Teresa Pereira Heath ◽  
Caroline Tynan ◽  
Christine Ennew

Purpose – The purpose of this paper is to provide a contextualized view of participants’ accounts of self-gift consumer behaviour (SGCB) throughout the consumption cycle, from the motivations to the emotions that follow. Design/methodology/approach – This paper uses an interpretive approach, focused on participants’ constructions of meanings, using 99 critical incident technique interviews, which followed 16 in-depth interviews. Findings – This paper identifies the following self-gift motivations: To Reward Myself (and Others); To celebrate; To remember or get closer; To forget or part; To feel loved or cheered up; and To enjoy life. It also uncovers a compensatory/therapeutic dimension in most self-gifts. The authors identify changes in emotional responses to SGCB over time, and suggest a relationship between these emotions and the contexts that drive self-gifts. Self-gifts are conceptualized as pleasure-oriented, symbolic and special consumption experiences, which are self-directed, or both self- and others-directed; perceived by the consumer to be justified by the contexts in which they occur; and driven and followed by context-dependent emotions. Originality/value – This manuscript offers novel insights into participants’ uses of both SGCB and the act of labelling purchases “self-gifts”. It uncovers how consumers are concerned with accounting for indulgent spending and how this problematizes the concept of “self-gift”. It challenges the idea of a single context for SGCB, showing how interacting motivations explain it. It also introduces a temporal dimension to self-gift theory by considering emotional responses at different times. Finally, it offers a new conceptualization of and theoretical framework for SGCB.


2014 ◽  
Vol 25 (4) ◽  
pp. 87-104
Author(s):  
Rastko Jovanov

In addition to Axel Honneth?s thesis on the therapeutic function of the concept of ethical life in Hegel?s philosophy, I want to underline two moments which, to my mind, show Hegel?s views on the therapeutic dimension of both philosophy and the war against the pathology of civil society more clearly. In this context, (a) philosophy performs a corrective function by fostering the individual?s virtue conceived as an ethical duty of care both for oneself and for others. The main aim of Hegel?s practical philosophy is hence to return the individual from abstract subjective concepts to his concrete everyday intersubjective practices, and to show him the way to understand himself and the social world as originally related to each other; (b) one of the main problems for the moral development of individuals consists in their propensity to perceive the good in particularist and selfish terms: in this context events such as natural disasters or wars can be seen as performing a therapeutic function by teaching individuals to view the good in more principled and general terms.


Nursing Forum ◽  
2019 ◽  
Vol 54 (4) ◽  
pp. 488-491 ◽  
Author(s):  
Sílvia Caldeira ◽  
Joana Romeiro ◽  
Helga Martins ◽  
Tiago Casaleiro

2009 ◽  
Vol 47 (1) ◽  
pp. 89-94
Author(s):  
Maria Zowisło

On Virtue in the Context of SportSport with its long and rich history is and always has been a complex phenomenon of culture, this marvellous world of objectified human spirit, the environment of man's consciousness and its deep dreams and ideals. So, key elements of sport are not limited to the games themselves, but encompass also a strong ethos consisting of a system of values and models of comportment, personal development and human perfection, frequently expressed in philosophical terms. In ancient Greece, philosophical reflection on sport was directly related to anthropology and focused on the human's whole physical, psychical and spiritual prowess and its improvement. Similar cohesion of the sport idea, philosophy and anthropology is also present in de Coubertin's heritage with its special emphasis on pedagogy. Sport carries a huge educational potential as a tool for shaping man on the somatic, mental, emotional, moral and social levels. But contemporary sport itself is infected by pathologies (actually, first signals of them were present in antiquity), which leads to violating the rule of fair play, to doping, commercialisation of sporting achievements and treating them in an instrumental manner, to the reification of sportsmen and treating the records as an ultimate fetish. In view of such phenomena, the most appropriate and effective reaction seems to take up a reference to classical ideals of the sport ethos and their incessant reinforcement in the process of nowadays education and human self-understanding. In ancient Greece, the philosophy of sport was a complementary element of the whole phenomenon, serving as its idealistic final touch, while today it is increasingly used as a preliminary condition for the practice of sport and is indispensable for a continuation and harmonious development of its tradition. Therefore, the anamnesis of cultural sources of sport is not only of historic character but also, and primarily, has a therapeutic dimension. So, it seems worthwhile and justified to return, restore and reclaim some ancient philosophical ideals that once constituted the base of Greek sport in its great connection with anthropology, a general view of human potential in physical movement. The presented text examines the concept of virtue in ancient sport and philosophy and compares it with contemporary, especially postmodern philosophical (with references to Zygmunt Bauman and Wolfgang Welsch) understanding of human prowess, well-being and beauty.


2017 ◽  
Vol 28 (1) ◽  
pp. 65-76 ◽  
Author(s):  
You-Quan Ding ◽  
Wei-Ze Xie ◽  
Jian-Guo Qi

AbstractAfter peripheral nerve damage, injured or stressed primary sensory neurons (PSNs) transmitting pathological pain (pathopain) sensitize central nervous system (CNS) neural circuits and determine behavioral phenotypes of peripheral neuropathic pain (PNP). Therefore, phenotypic profiling of pathopain-transmitting PSNs is vital for probing and discovering PNP conditions. Following peripheral nerve injuries (PNIs), PNP might be potentially transmitted by distinct classes of damaged or stressed PSNs, such as axotomized PSNs without regeneration (axotomy-non-regenerative neurons), axotomized PSNs with accurate regeneration (axotomy-regenerative neurons), and spared intact PSNs adjacent to axotomized neurons (axotomy-spared neurons). Both axotomy-non-regenerative neurons and axotomy-spared neurons have been definitely shown to participate in specific PNP transmission. However, whether axotomy-regenerative neurons could transmit PNP with unique features has remained unclear. Recent studies in rodent models of axonotmesis have clearly demonstrated that axotomy-regenerative neurons alone transmit persistent pathological pain with unique behavioral phenotypes. In this review, we exclusively review this novel category of PNP, reasonably term it ‘regenerative peripheral neuropathic pain’, and finally discuss its potential clinical significance as a new therapeutic dimension for PNIs beyond nerve regeneration.


1972 ◽  
Vol 4 (2) ◽  
pp. 67-73 ◽  
Author(s):  
Theodore C. Kahn

2020 ◽  
Vol 47 (6) ◽  
pp. 367-379
Author(s):  
Rohan Sardana ◽  
Sourav K. Mishra ◽  
Sean R. Williamson ◽  
Abhishek Mohanty ◽  
Sambit K. Mohanty

Author(s):  
Pauline Patricia

This paper proposes an integrated pastoral service model. I begin with a fundamental question, what kind of pastoral care is right for people who are traumatized? Pastoral care with the dimension of voice and words will certainly be very difficult for those who are unable to speak their wound experience. Because, trauma causes someone's memory and life to be fragmented, making it difficult for them to be open and tell stories. Therefore, integrated pastoral care between verbatim and psycho-physiotherapy can be an alternative for counselors dealing with those who have experienced trauma. This paper will begin with the reality of the wound that does not always allow anyone to speak verbally. Next, I will frame pastoral care which involves anesthetic-therapeutic dimension as an alternative. Finally, this paper will conclude with conclusions and reflections.


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