Session 5: Rational Thought Replacement / Autogenic Training for Heaviness and Warmth

Author(s):  
Michael H. Antoni ◽  
Gail Ironson ◽  
Neil Schneiderman
1964 ◽  
Vol 25 (3) ◽  
pp. 547-550 ◽  
Author(s):  
M. E. J. Orme ◽  
J. G. Snider
Keyword(s):  

Author(s):  
Drew Leder

This chapter undertakes a phenomenology of inner-body experience, starting with a focus on visceral interoception. While highly personal, such experience also reveals a level of the lived body that is pre-personal, beyond our understanding and control. In contrast to exteroception, elements of the visceral field can be inaccessible, or surface only indistinctly and intermittently to conscious awareness. Nonetheless, interoception is more than just a series of such sensations. This chapter argues for the “exterior interior”—that is, we interpret inner body experiences through models drawn from the outer world, and interoception itself is bound up with emotion, purpose, and projects. In the West, we tend to valorize the interiority of rational thought; by contrast, experience of the inner body is a kind of “inferior interior,” often overlooked or overridden, yet inside insights—gained from attending to messages from the inner body—may preserve our health and wellbeing.


2012 ◽  
Vol 16 (3) ◽  
pp. 239-262 ◽  
Author(s):  
Ahmed Afzaal

“The Historical Roots of Our Ecological Crisis” by Lynn White Jr. poses specific challenges to Islamic metaphysics and theology that have yet to be adequately addressed by Muslim scholars. I argue that the transition from a panentheistic view of God to an increasingly supernaturalist one is indicative of a larger shift in worldview that White had failed to emphasize. Reading White’s essay in light of Weber and Iqbal, I argue that a worldview dominated by rational thought is consistent with supernatural theism. The challenges posed by White’s essay can be met through Iqbal’s postmodern reconstruction of Islamic theology in panentheistic terms.


1998 ◽  
Vol 180 (3) ◽  
pp. 67-84
Author(s):  
Stanley L. Jaki

The physicist and historian and philosopher of science Stanley L. Jaki first notes that the word “pluralism” has become a euphemism or Trojan horse for relativism. Valid, sound pluralism ought to entail an education in the plurality of subject matters and a respect and understanding for their separate, irreducible integrities and also their rational relatedness to one another. A non-relativist epistemology of universal validity and scope underlies and relates all the great bodies of knowledge and learning—the natural sciences, the social sciences, the humanities, religion and theology, and philosophy itself. Unfortunately the term “pluralism” as now commonly used has confused or obscured this fundamental understanding, the invaluable legacy of rational thought since Plato. The misunderstanding of Einstein's conception of relativity is particularly damaging but typical of the misuse of modern scientific ideas by thinkers in other fields; Einstein's idea of relativity is unfortunately named, as it has nothing to do with epistemological or moral relativism, for neither of which it provides any warrant. All the subsets of rationality—the plurality of subject matters—comprise the universal set of rationality itself, a fact that Plato well understood and that needs to be understood today—perhaps now more than ever. Education need to safeguard and develop the invaluable common-sense human intuitions of the true and good as universal realities.


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