Authentic Movement and the Relationship of Embodied Spirituality to Health and Wellbeing

Author(s):  
Zoe Avstreih

This chapter explores the possibility of a relationship between spiritual practices and some of the many facets of wellbeing. It considers the distinction between religion and spirituality with reference to the literature. It discusses Authentic Movement, an inner-directed movement process rooted in the intersection of dance/movement therapy and Jungian depth psychology, and the concept of embodied spirituality in which the relationship between the mover and the witness is explored. In particular, it explores the relationship of this practice to health and the increased sense of wellbeing that stems from a direct experience of the sacred, which supports a deepening sense of connection to one’s true self.

Author(s):  
Dmitry V. Bugai ◽  

The task of the paper is to determine what is the philosophical meaning of Plato’s Philebus. To define the meaning is to show which way of understanding Phile­bus is the most fruitful, most fully grasping and revealing what forms the sub­stantive core of Plato’s text. It’s no secret that the meaning of Philebus is not at all self-evident. From our point of view, the main subject of the dialogue lies not in the plane of ontology, but in ethics, and what is taken for ontological aspects in Philebus is much more related to the logical and methodological conditions for solving the main ethical problem. Therefore, in this article an attempt was made to show that the key themes of Philebus(the problem of the one-many, the relationship of the four kinds of beings, the theory of false pleasures) are inter­nally related. The question of the relationship between the one and the many is raised in connection with the clarification of the question of the logical status of pleasure. Division into four kinds (limit, unlimited, mixture, reason) is the ful­fillment of the methodological requirement for the necessity of division. The ana­lysis of pleasures following this methodological introduction examines pleasure in an entirely new light, in the light of truth/falsity.


2020 ◽  
pp. 309-342
Author(s):  
Helen Moore

Taking its cue from the Victorian periodical debates characterizing realism as a crocodile and romance as a monster or ‘catawampus’, this chapter examines the role played by Amadis in early discussions of what the novel was, or should be; how it had developed; and where its future direction lay. For literary historians, Amadis constituted a bridge between the newly constructed ‘medieval’ and the emergent ‘modern’. Philosopher-theorists (Bakhtin) and novelists (Nabokov) alike continued to be fascinated by the relationship of Amadis to Don Quixote and its implications for theories of the novel. Novelists themselves (Bulwer Lytton, Ouida, and Thackeray) enlisted Amadis in their critique of modern masculinity. The final iteration of Amadis in English takes the form of chivalric compilations and abridgements for children; this concluding transformation proves to be emblematic of the many varieties of cultural work into which romance can be enlisted.


Author(s):  
Michael J. Balboni ◽  
Tracy A. Balboni

This chapter notes two general approaches, the substantive and functional, in how spirituality and religion may be conceptualized. A functional understanding is less focused on the specific content that comprises religion, such as the superhuman or the gods, and instead concentrates on the ultimate concern or greatest love of said religion. Within this functional approach, spirituality and religion are closely related but not identical. Spirituality refers to the immaterial connection between the lover and the object chiefly loved. Religion concerns the external structures that support and enable an ultimate concern or greatest love. Both conceptual approaches hold scholarly legitimacy, but functional understandings, unlike substantive definitions, open innovative ways within an increasingly pluralistic society to interpret the relationship of spirituality and religion within medicine, so that traditional “religious,” “spiritual but not religious,” and deeply “secular” persons may uncover shared values and common ground in the care of the sick.


2012 ◽  
Vol 14 (3) ◽  
pp. 253-262 ◽  

Rett syndrome (RTT, MIM#312750) is a neurodevelopmental disorder that is classified as an autism spectrum disorder. Clinically, RTT is characterized by psychomotor regression with loss of volitional hand use and spoken language, the development of repetitive hand stereotypies, and gait impairment. The majority of people with RTT have mutations in Methyl-CpG-binding Protein 2 (MECP2), a transcriptional regulator. Interestingly, alterations in the function of the protein product produced by MECP2, MeCP2, have been identified in a number of other clinical conditions. The many clinical features found in RTT and the various clinical problems that result from alteration in MeCP2 function have led to the belief that understanding RTT will provide insight into a number of other neurological disorders. Excitingly, RTT is reversible in a mouse model, providing inspiration and hope that such a goal may be achieved for RTT and potentially for many neurodevelopmental disorders.


2010 ◽  
Vol 28 (2) ◽  
pp. 200-217
Author(s):  
Rachel Duerden

Mark Morris's L'Allegro, Il Penseroso ed Il Moderato (1988), embodies ideas about how to live a good life. L'Allegro is unusual in that it is a full evening-length work, yet has no through-narrative; it has characters and action, but these change in each of the many individual sections. However, together these embody a dialogue – really a three (or four or even five)-way discussion between poet, composer and choreographer about the best way to live. The relationship between dance, music and text, and the implied conversation across the centuries between Milton, Handel, Jennens and Morris, offer insights into the way such layering of creativity can illuminate our engagement with art. As in so much of Mark Morris's work, the relationship of choreography and music is of paramount importance, and this will form the main focus of the discussion here. Handel's secular oratorio of 1740 is itself a setting of John Milton's companion poems, L'Allegro and Il Penseroso (1631), which explicitly explore through debate the relative merits of different approaches to life. Handel's musical setting includes an additional ‘voice’ in the debate: Il Moderato, words by Handel's librettist Charles Jennens, offering a ‘middle way’, or ‘18th century balance’, as John Eliot Gardiner has it (1980:16). 1 For the purposes of this essay I focus chiefly on the dialogue between dance and music as manifest in a few ‘moments’, with reference also at times to the poetry and its rhythms. In this, I am guided by theories of art as embodiment as expounded by Paul Crowther. When we engage with art, we do so in the fullest sense of perceptual, that is, with our whole, embodied selves. Art, as the embodiment of ideas, does not teach us anything specific about the artist or his/her world, but it does reveal something of the world-view of the artist as an embodied being. There is thus the potential for empathy, and imaginative engagement; we are not passive consumers but active reciprocal participants. Through close reading of a few short examples drawn from the work, I employ structural analysis to examine music-dance relationships, referring also from time to time to the poetry, which itself reflects key characteristics of both choreography and music. These examples show how dance, music and poetry manifest characteristics that are suggestive of similar perspectives on life, both individually and in relationship with one another. John Creaser, writing of Milton's poems, observes that they embody a sophisticated and resilient playfulness conveyed through verbal nuance and rhythmic buoyancy, a revelation of temperament and sensibility rather than an exploration of ideals. (Creaser 2001:377)


Author(s):  
Д.П. Курмаев ◽  
С.В. Булгакова ◽  
Н.О. Захарова

Среди множества гериатрических синдромов несомненно одно из первых мест занимают старческая астения и саркопения. Несмотря на широкое их освещение в современной научной медицинской литературе, до сих пор актуальным остается вопрос о взаимосвязи этих гериатрических синдромов. Какой из вышеуказанных синдромов является первичным, а какой - вторичным? Они конкурируют между собой, взаимно отягощают друг друга, не зависят один от другого либо же объединены общими патологическими механизмами? Рассмотрению этих вопросов посвящен данный обзор литературы. Among the many geriatric syndromes, undoubtedly, one of the first places is, in other words, the leading positions are occupied by frailty and sarcopenia. Despite their wide coverage in the modern scientific medical literature, the question of the relationship of these geriatric syndromes with each other is still relevant. Which of the above syndromes is primary and which is secondary? Do they compete with each other, mutually burden each other, do not depend on each other, or are they united by common pathological mechanisms? This literature review is devoted to these issues.


2015 ◽  
Vol 10 (1) ◽  
Author(s):  
Dr. Poonam Khurana ◽  
Mr. Miklesh Prasad Yadav ◽  
Ms. Deepika Varshney

All human beings are virtue by God as they get controlling mind and an attitude towards something with the help of which they can experience spirituality. People have different psychological thoughts and beliefs relating to god. Some people feel the immense pleasure in performing religious activities while some believe in the thought "Ahem Brahmasmi" i.e I am part of the divine and they feel pleasure in activities which motivate them to achieve peace. Religion in psychology is considered as a specific fundamental set of beliefs, thoughts and practices generally agreed and controlled by a number of person. It is the psychology of a person which commands their mind in deciding at which path they can attain the eternal feelings of the universe and accordingly they will develop their behavior towards religion and spirituality. Keeping the same in mind, the present study is based much on literature and a brief analysis of 50 teachers in Delhi and NCR collegesandmakes an attempt to study the relationship of spiritual quotient and effective teaching and suggest spiritual quotient as a considerablepredictor to make the workplace accessible.


2016 ◽  
Vol 139 (1) ◽  
Author(s):  
Leila Heidari ◽  
Margalit Younger ◽  
George Chandler ◽  
James Gooch ◽  
Paul Schramm

The health and wellbeing of building occupants should be a key priority in the design, building, and operation of new and existing buildings. Buildings can be designed, renovated, and constructed to promote healthy environments and behaviors and mitigate adverse health outcomes. This paper highlights health in terms of the relationship between occupants and buildings, as well as the relationship of buildings to the community. In the context of larger systems, smart buildings and green infrastructure strategies serve to support public health goals. At the level of the individual building, interventions that promote health can also enhance indoor environmental quality (IEQ) and provide opportunities for physical activity. Navigating the various programs that use metrics to measure a building's health impacts reveals that there are multiple co-benefits of a “healthy building,” including those related to the economy, environment, society, transportation, planning, and energy efficiency.


1979 ◽  
Vol 32 (6) ◽  
pp. 521-540 ◽  
Author(s):  
Colin Gunton

Not far below the surface of most modern theological dispute lies the question of the interrelationship of theology and culture. How shall those who take their intellectual orientation from the Christian Gospel understand their position in relation to the intellectual currents that represent the spirit of the age? Should the stance be that of Tertullian, Eusebius, or Augustine; Kierkegaard, Barth, or Tillich; or of some variation and combination of these and others? One of the many ramifications of this complex area of inquiry concerns the relationship of the Christian community to the institutions of the society and the world in which it carries on its life, as is well illustrated by recent controversy over the aims and methods of the W.C.C. Programme to Combat Racism. Here, of course, are obvious, if highly complex, moral and practical issues. But underlying them is a further theoretical and theological question: What is Christianity? In this paper, I should like to suggest that both the theological and the ethical problems can be illuminated by an examination of the interrelationship between conceptions of the person of Christ and the church's understanding of its relation to earthly rulers.


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