Ego Duplications, Body Doubles, and Dreams: a Contribution To a Phenomenology of Body Image and Memory

1995 ◽  
Vol 26 (2) ◽  
pp. 71-102
Author(s):  
Stephan J. Holajter
Keyword(s):  
Body Image ◽  
Empirical Studies ◽  
The Self ◽  
Lived Body ◽  
Psychological States ◽  
Self Reflection ◽  
Body Experiences ◽  
Unique Experience ◽  
Body Ego

AbstractIn this paper an "unconscious" structure common to such altered psychological states as dreaming, schizophrenic disintegration, out-of body experiences, and creative acts is described. This description is accomplished by setting psychoanalytic, clinical, and empirical studies zuithin a phenomenological framework. Phenomenological self-reflection is first made a party to discussions which focus on memories and the experience of the lived body. The configurations of "unconsciousness" then take precedence in describing relationships between the "I" of waking (or awakening) consciousness and a transformative body image (or body ego). A unique experience of the self-as undergoing a process of ego "duplication" and body "doubling"-is highlighted.

scholarly journals Losing the Self in Near-Death Experiences: The Experience of Ego-Dissolution

2021 ◽  
Vol 11 (7) ◽  
pp. 929
Author(s):  
Charlotte Martial ◽  
Géraldine Fontaine ◽  
Olivia Gosseries ◽  
Robin Carhart-Harris ◽  
Christopher Timmermann ◽  
...  
Keyword(s):  
Empirical Studies ◽  
The Self ◽  
Nature Relatedness ◽  
Body Experiences ◽  
Scale Total Score ◽  
Death Experience ◽  
Life Threatening ◽  
Nature Relatedness Scale ◽  
Near Death Experiences ◽  
Near Death Experience

Many people who have had a near-death experience (NDE) describe, as part of it, a disturbed sense of having a “distinct self”. However, no empirical studies have been conducted to explore the frequency or intensity of these effects. We surveyed 100 NDE experiencers (Near-Death-Experience Content [NDE-C] scale total score ≥27/80). Eighty participants had their NDEs in life-threatening situations and 20 had theirs not related to life-threatening situations. Participants completed the Ego-Dissolution Inventory (EDI) and the Ego-Inflation Inventory (EII) to assess the experience of ego dissolution and inflation potentially experienced during their NDE, respectively. They also completed the Nature-Relatedness Scale (NR-6) which measures the trait-like construct of one’s self-identification with nature. Based on prior hypotheses, ratings of specific NDE-C items pertaining to out-of-body experiences and a sense of unity were used for correlational analyses. We found higher EDI total scores compared with EII total scores in our sample. Total scores of the NDE-C scale were positively correlated with EDI total scores and, although less strongly, the EII and NR-6 scores. EDI total scores were also positively correlated with the intensity of OBE and a sense of unity. This study suggests that the experience of dissolved ego-boundaries is a common feature of NDEs.

Body Image and Self-Concept in Schizophrenia

1960 ◽  
Vol 106 (442) ◽  
pp. 17-39 ◽  
Author(s):  
T. E. Weckowicz ◽  
R. Sommer
Keyword(s):  
Body Image ◽  
Body Schema ◽  
Point Of View ◽  
The Body ◽  
The Self ◽  
Self Concept ◽  
Whole Body ◽  
Constant Change ◽  
And Performance ◽  
Body Ego

Disturbances of ego, self-concept and body-image have always been regarded as central in the psychopathology of schizophrenia. The passivity phenomena, automatisme superieur of the French authors, are indeed very common in this disease. There is a disturbance of the self which is shown in depersonalization and in feelings of influence and passivity. The boundaries of the self become loose or blurred and the patient may feel, for example, that parts of his body do not belong to him or that he is part of the plants, animals, clouds, other people or of the whole world and that they are part of him. He may feel at one with the whole of mankind. Self-concept is closely related to what has been termed “body image” or “perceived body”. Head (29, 30) has shown that what he called “body schema” is very important for motor co-ordination and performance of purposeful movements and also for orientation in space. Schilder (53) in his monograph has analysed the problem of body-image in great detail. He has found in the idea of the body image the basis for the body or physical ego. He follows Head in stating that the body image consists of the proprioceptions of the whole body and that it changes with the body's varying postures. Yet neither Head's body schema nor Schilder's body image are identical with the body ego. The body schema represents the constant mental knowledge of one's body; the body image is the changing presentation of the body in one's mind. Throughout the changes of the body image there is an awareness of continuity of one's body, a sense of basic identity and oneness. This constitutes the bodily or physical ego. The body ego in its turn is the basis of a wider “self” which can be called self-concept or selfhood. This self-concept or selfhood contains, in addition to the awareness of the continuity and the identity of one's own body in spite of its constant change, the awareness of the continuity of one's self as a person in spite of constantly changing relationship with the external world, and in spite of the playing and taking different “roles” in social interactions. According to Mead (38) and Coutu (16), selfhood is a social phenomenon and emerges only through interaction with other people, through “taking their roles” and viewing oneself from their point of view.

Makna Alif dalam Puisi Zikir D. Zawawi Imron dan Sajak Alif Ahmadun Yosi Herfanda

2020 ◽  
Vol 2 (1) ◽  
pp. 52
Author(s):  
Sholeha Rosalia ◽  
Yosi Wulandari
Keyword(s):  
Comparative Study ◽  
Comparative Method ◽  
The Self ◽  
Sociology Of Literature ◽  
Self Reflection ◽  
The Public ◽  
The Creation

Alif means the first, saying the Supreme Life and is Sturdy and has the element of fire and Alif is formed from Ulfah (closeness) ta'lif (formation). With this letter Allah mementa'lif (unite) His creation with the foundation of monotheism and ma'rifah belief in appreciation of faith and monotheism. Therefore, Alif opens certain meanings and definitions of shapes and colors that are in other letters. Then be Alif as "Kiswah" (clothes) for different messages. That is a will. "IQRO" is a revelation that was first passed down to the Prophet Muhammad. Saw. Read it, which starts with the letter Alif and ends with the letter Alif. The creation of a poem is influenced by the environment and the self-reflection of a poet where according to the poet's origin, in comparing in particular Alif's poetry from the two poets. The object of this research is the poetry of Zikir by D. Zawawi Imron and Sajak Alif by Ahmadun Yosi Herfanda. This study uses a comparative method and sociology of literature. Through a comparative study of literature between the poetry of Zikir D. Zawawi Imron and Sajak Alif Ahmadun Yosi Herfanda, it is hoped that the public can know the meaning of Alif according to the poet's view. With this research, the Indonesian people can accept different views on the meaning of Alif in accordance with their respective understanding without having to look for what is right and wrong. The purpose in Alif is like a life, in the form of letters like a body, a tree that is cut to the root, from the heart is split to the seeds, then from the seeds are split so that nothing is the essence of life. So, it is clear that Alif is the most important and Supreme letter. Talking about the meaning of Alif as the first letter revealed on earth. After the letter Alif was revealed, 28 other Hijaiyah letters were born. The letter Alif is made the beginning of His book and the opening letter. Other letters are from Alif and appear on him.

Praktiken und Praxis

2017 ◽  
Vol 2017 (2) ◽  
pp. 41-56
Author(s):  
Thomas Alkemeyer
Keyword(s):  
The Self ◽  
The Other ◽  
Raw Material ◽  
Political Agency ◽  
Lived Body ◽  
Sociological Analysis ◽  
Discipline Formation ◽  
Material Basis ◽  
Embodied Self ◽  
Self Formation

Two forms or rather perspectives of observations appear alongside practice theories: The first perspective can be called the „theatre perspective“: practice here is observed as a regular, spatiotemporally ordered, socially structured, and therefore recognizable historical form of „practical doings and sayings“, in which participants are understood as mere carriers of practices and their bodies as the raw material for processes of formation. In the other perspective, understood as the perspective of the participants themselves, practices come into view as ongoing, conflictual, and contingent accomplishments, in which participants occur as intelligently collaborating contributors with so called „lived bodies“. These bodies are affectable, sites of experience, and media of a sensitivity that allow an embodied self to orientate itself (with)in a practice. This paper proposes a methodological mediation of both perspectives by taking into account both a sociological analysis of discipline, formation, or adjustment, and the reflexive sensing in action, which can be modeled phenomenologically. Thus, a „lived-body-in-accomplishment“ comes into view that serves the material basis of subjectivation procceses, i. e. the (self-)formation of a constitutionally conditioned (political) agency.

Expectations from Chinese Muslim Converts for Islamization of Society in Malaysia: Lessons from Life of the Companions (Angkaan Pengubahsuaian Cina Islam untuk Pengislaman Soci-ety di Malaysia: Pelajaran dari Kehidupan Para Sahabat)

2019 ◽  
Vol 16 (1) ◽  
pp. 278-296
Author(s):  
Mek Wok Mahmud ◽  
Sayed Sikandar Shah Haneef
Keyword(s):  
Economic Development ◽  
Empirical Studies ◽  
The Self ◽  
Way Of Life ◽  
Socio Economic Development ◽  
Chinese Muslims ◽  
Process Studies ◽  
Divine Guidance

Reversion to Islam while opening golden opportunities for a revert in terms of divine guidance and spiritual salvation is coming with somewhat insurmountable challenges in terms of Islamization of the self, family and contributions to the overall development of Malaysia as a multi-religious country. This is especially so when Islam as an official religion has made the issue of Islamization of the Malaysian society and its systems amongst the pivotal national agendas in the country.  As to what is the role of Chinese Muslims (reverts) in the process, studies, among others, have purported to present the statistics about their share in socio-economic development. Similarly, empirical studies point to the odds faced by this community at personal, family and community levels in their path for transition to the full Islamic way of life. To the presenters of this paper, however, the macro dimension of what it means to become a Muslim which is essential for adjustment to the Islamic requirements has not been sufficiently highlighted in discourses in the area. Accordingly, this paper presents the position statements on Islamic expectations from Chinese reverts with the purpose of motivating them to achieve greater things in the area of Islamization of their community and the nation to the effect. Keywords: Chinese converts, Islamization, expectations and challenges. Abstrak kembalinya seseorang kepada agama Islam selain dari membuka peluang keemasan dalam mendapat  petunjuk Ilahi dan pengisian rohani turut disertai dengan cabaran yang amat sukar untuk diatasi termasuklah cabaran Islamisasi diri, keluarga serta sumbangan kepada pembangunan keseluruhan Malaysia sebagai negara berbilang agama. Hal ini menjadi satu keutamaan terutamanya apabila Islam memegang status sebagai agama rasmi persekutuan yang menjadikan isu Islamisasi masyarakat Malaysia sebagai satu agenda nasional. Bagi menjayakan agenda ini, peranan umat Islam dari kalangan masyarakat Cina (cina muslim) juga perlu diambil kira. Statistik menunjukkan cina muslim turut mempunyai bahagian dalam menyumbang terhadap pembangunan sosio-ekonomi negara. Dalam pada masa yang sama, kajian empirikal membuktikan adanya bentuk bentuk cabaran yang dihadapi oleh komuniti ini di peringkat peribadi, keluarga dan komuniti dalam perjalanan mereka untuk kembali kepada cara hidup Islam yang sepenuhnya. Bagi kami pengkaji kertas ini, dimensi makro dalam menjadikan dan mengertikan  seseorang itu Muslim terutamanya dalam menyesuaikan diri dengan ajaran  Islam masih belum cukup diberi  penjelasan dan penerangan yang sewajarnya. Oleh itu, makalah ini cuba menerangkan idea dan cadangan yang berguna kepada cina muslim dengan tujuan memotivasikan  mereka bagi  mencapai kejayaan  yang lebih besar dari aspek Islamisasi di kalangan komuniti mereka seterusnya memberi sumbangan kepada negara. Kata kunci:  Cina Muslim, Islamisasi, harapan dan cabaran.

Inside insights: A phenomenology of interoception

2018 ◽  
Author(s):  
Drew Leder
Keyword(s):  
Conscious Awareness ◽  
Lived Body ◽  
The West ◽  
Body Experience ◽  
Health And Wellbeing ◽  
Outer World ◽  
Body Experiences ◽  
Rational Thought ◽  
And Control

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.

The coping insights involved in strengthening resilience: The Self-Reflection and Coping Insight Framework

2021 ◽  
pp. 1-17
Author(s):  
Samantha L. Falon ◽  
Maria Kangas ◽  
Monique F. Crane
Keyword(s):  
The Self ◽  
Self Reflection ◽  
And Coping

History and Personal Autonomy

1993 ◽  
Vol 23 (2) ◽  
pp. 271-280 ◽  
Author(s):  
Alfred Mele
Keyword(s):  
Personal Autonomy ◽  
The Self ◽  
Personal History ◽  
Individual Autonomy ◽  
List Type ◽  
Historical Account ◽  
New Model ◽  
Self Reflection

John Christman, in ‘Autonomy and Personal History,’ advances a novel genetic or historical account of individual autonomy. He formulates ‘the conditions of the [i.e., his] new model of autonomy’ as follows:(i) A person P is autonomous relative to some desire D if it is the case that P did not resist the development of D when attending to this process of development, or P would not have resisted that development had P attended to the process;(ii) The lack of resistance to the development of D did not take place (or would not have) under the influence of factors that inhibit self-reflection;and(iii) The self-reflection involved in condition (i) [sic] is (minimally) rational and involves no self-deception. (11)

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