scholarly journals “The Skin is the Cradle of the Soul”: Didier Anzieu on the Skin-Ego, Boundaries, and Boundlessness

2019 ◽  
Vol 67 (1) ◽  
pp. 37-58 ◽  
Author(s):  
Andrzej Werbart
Keyword(s):  
The Body ◽  
Clinical Implications ◽  
Human Beings ◽  
Severe Mental Disorders ◽  
Starting Point ◽  
Tactile Contact ◽  
Common Skin ◽  
Skin Ego ◽  
Body Ego ◽  
Psychic Function

Didier Anzieu’s notion of the skin-ego builds on a long psychoanalytic tradition that began with Freud’s idea that the ego is first and foremost a body ego, a projection in the psyche of the surface of the body, or, in other words, the idea that psychic phenomena are always embodied. An interface, a container for the ego, but also its origin: thus did Anzieu conceptualize the skin’s psychic function. The baby’s fantasy of having a common skin with the mother is the concrete starting point for a development that, through the prohibition on touching, leads to the experience of being a separate and individual person. Psychoanalytic work with severe mental disorders makes it necessary to investigate deficiencies in the skin-ego’s containing function before the patient’s psychic contents can be explored. In the psychoanalytic situation, the analyst’s words replace tactile contact and thereby contribute to healing injuries to the skin-ego. The clinical implications of Anzieu’s theoretical model are illustrated by examples from psychoanalyses of children and adults. The close connection between touch, psychic envelopes, and thinking opens a wider perspective on the necessity of setting limits to violence, against both nature and human beings.

Translating the Biblical Hebrew WordNepheshin Light of New Research

2019 ◽  
Vol 70 (2) ◽  
pp. 154-166
Author(s):  
Richard Pleijel
Keyword(s):  
Biblical Hebrew ◽  
The Body ◽  
Human Beings ◽  
Near Eastern ◽  
The Bible ◽  
Hebrew Word ◽  
Starting Point ◽  
New Directions ◽  
New Research

In this paper, the translation of the Biblical Hebrew word nephesh is discussed in light of new research. The starting point for the paper is a 1976 article in The Bible Translator that discusses the translation of nephesh based on the idea that it is a monistic entity referring to human beings as such. It is shown that this view was most representative for the exegetical consensus of the time of the article. However, a fair amount of new research points out new directions for interpreting nephesh as an entity or essence that was perceived as being separable from the body. This is also confirmed by research on cognate ancient Near Eastern concepts. It is argued that this should affect our way of translating the word nephesh.

scholarly journals From Intellect to Feeling

2018 ◽  
Vol 8 (1) ◽  
pp. 269-275
Author(s):  
Otilia Huzum
Keyword(s):  
The Body ◽  
Human Beings ◽  
Artistic Creation ◽  
Starting Point

Abstract The basis of the progressive functioning of the human beings lays in these two fundamental components: the intellect and the affective part. They cannot be separated, but they converge towards the same goal, although they are not in absolute mutual subordination. Extrapolating on the idea of the actor, we can say that the starting point for the artistic creation is represented by thought, imagination and improvisation; all of them accomplished in a systematically designed organization, with the aim of alterity appearing. The character is brought to life through the body of the actor, without being able to tell exactly how much of this is the artist’s emotion and how much the character’s. Also, the character’s emotions cannot guarantee purity, unless we consider the representation of the presence a moment of scenic, but not life-like truth. If we think of Peter Brook’s words, “a play is play”, the comments will remain open to many possible responses.

scholarly journals As Fast as Possible Rather Than Well Protected: Experiences of Football Clothes

2011 ◽  
Vol 3 (1) ◽  
pp. 83-99 ◽  
Author(s):  
Viveka Berggren Torell
Keyword(s):  
Human Subjects ◽  
Well Being ◽  
The Body ◽  
Human Beings ◽  
Football Clubs ◽  
Starting Point ◽  
Textile Technology ◽  
The World ◽  
The Right ◽  
Phenomenological View

With Maurice Merleau-Ponty’s phenomenological view that human beings ’take in’ the world and experience themselves as subjects through their bodies as a starting point, players in both men’s and women’s teams, kit men, purchasing managers, sporting directors, and a coach from Swedish football clubs have been interviewed about their perceptions and experiences of football clothing. Since the body is both a feeling and knowing entity, clothes are seen as components of body techniques, facilitating or restricting body movements in a material way, but also as creators of senses, like lightness and security; in both ways, influencing the knowledge in action that playing football is. In this article, the content of the interviews is discussed in relation to health. When clothes are primarily related to a biomedical view that health means no injuries and illnesses, warm pants and shin guards are mentioned by players, who are rather ambivalent to both, since these garments counteract a feeling of lightness that is connected to the perception of speed. Players want to be fast rather than well protected. If clothes, instead, are interpreted as related to a broad conception of health, including mental, social, and physical components, the relation body–space-in-between–clothes seems to be an important aspect of clothing. Dressed in a sports uniform, unable to choose individual details, the feeling of subjectivity is related to wearing ’the right-size’ clothes. Also new textile technology, like injury-preventing and speed-increasing tight compression underwear, is perceived by players based on feelings that they are human subjects striving for both bodily and psychological well-being.

Archaeology and the Body

Anthropology ◽  
2020 ◽  
Author(s):  
Julie K. Wesp ◽  
Rosemary A. Joyce
Keyword(s):  
Cultural Practices ◽  
Skeletal Remains ◽  
The Body ◽  
Archaeological Research ◽  
Human Beings ◽  
Ethical Implications ◽  
The Past ◽  
Starting Point ◽  
Wide Range ◽  
Research Questions

The body has become a central focus of archaeological research as practitioners ask questions about the role of individual human beings, their engagement with things, and the effects of embodied actions in the past. The body can serve as a starting point for analyzing diversity in past populations in terms of sex, gender, status, ethnicity, ability, and other aspects of identity. Study of the human body allows practitioners to reconstruct how culture change affected portions of populations in different ways. Archaeologists draw on a wide range of social theories from allied disciplines that have explored gender, race, ability, and philosophical understandings of living in a body to explore how material remains of past populations can be used to provide temporal depth to questions about embodiment. Archaeologists employ a variety of materials to address embodiment, ranging from human skeletal remains, materials used as clothing and adornment, tools employed as extensions of the body, and objects and immobile features that structure embodied experiences. This diversity of materials facilitates examination of similarly diverse research questions, including phenomenological understandings of how the world is experienced through the body and the senses; how cultural practices modified bodies; how visual culture, including representations of bodies, create and change body ideologies; and how skeletal remains were shaped by daily life in the past. In recent years, archaeologists have begun to reflect on the ethical implications of archaeological research on human bodies and how this research can be conducted to include perspectives from descendant communities and the public regarding research questions and the presentation of results. Archaeologists also consider how their own experiences are shaped by working with human remains.

scholarly journals The (female) situated musical body

Per Musi ◽  
2019 ◽  
pp. 1-16
Author(s):  
Cecilia Ferm Almqvist ◽  
Linn Hentschel
Keyword(s):  
Music Education ◽  
Judith Butler ◽  
The Body ◽  
Human Beings ◽  
Traditional Gender Roles ◽  
Starting Point ◽  
The Social ◽  
Phenomenological Studies ◽  
Iris Marion Young ◽  
Higher Secondary Education

The starting point for the study presented in this article is constituted by experiences of using Simone de Beauvoir’s philosophy and Iris Marion Young theories aiming to describe and understand the becoming of musical women in Swedish schools. Earlier research conducted outside the area of music shows that Beauvoir’s theories can help to explain – and provide means of change for – situations where there is a risk that traditional gender roles will be conserved. A majority of gender studies in the field of music education are based on the performativity theory of Judith Butler. In comparison, de Beauvoir states that repetitions and habits are stratified in the body as experiences, and that human beings are able to make choices in a situation. The aim of the study is to explore how caring is nurtured among girls in Swedish music educational settings. Material generated through two phenomenological studies conducted within specialist music programs in lower respectively higher secondary education in Sweden, constituted the empirical base for conducting re-analysis. This re-analysis followed a hermeneutical phenomenological analytical model. Examples of how caring seemed to be nurtured among girls in music education appeared at different levels and in different situations. It concerns actions made by the girls aiming to make the social and musical setting function in agreed upon ways, namely in the form of taking initiatives, filling “gaps”, and being flexible. Finally we reflect upon causes and changes in relation to actions that seem to establish and maintain female students as immanent, and non-able to run their own projects.

Revaluations through Dance: Friedrich Nietzsche's Thought in Isadora Duncan's Speech The Dance of the Future

2019 ◽  
Vol 37 (2) ◽  
pp. 206-219
Author(s):  
Meindert E. Peters
Keyword(s):  
Twentieth Century ◽  
The Body ◽  
Eternal Recurrence ◽  
Early Twentieth Century ◽  
Starting Point ◽  
The Future ◽  
The Mind

Friedrich Nietzsche's influence on Isadora Duncan's work, in particular his idea of the Dionysian, has been widely discussed, especially in regard to her later work. What has been left underdeveloped in critical examinations of her work, however, is his influence on her earlier choreographic work, which she defended in a famous speech held in 1903 called The Dance of the Future. While commentators often describe this speech as ‘Nietzschean’, Duncan's autobiography suggests that she only studied Nietzsche's work after this speech. I take this incongruity as a starting point to explore the connections between her speech and Nietzsche's work, in particular his Thus Spoke Zarathustra. I argue that in subject and language Duncan's speech resembles Nietzsche's in important ways. This article will draw attention to the ways in which Duncan takes her cues from Nietzsche in bringing together seemingly conflicting ideas of religion and an overturning of morality; Nietzsche's notion of eternal recurrence and the teleology present in his idea of the Übermensch; and a renegotiation of the body's relation to the mind. In doing so, this article contributes not only to scholarship on Duncan's early work but also to discussions of Nietzsche's reception in the early twentieth century. Moreover, the importance Duncan ascribes to the body in dance and expression also asks for a new understanding of Nietzsche's own way of expressing his philosophy.

Holism, Chinese Medicine and Systems Ideologies: Rewriting the Past to Imagine the Future

2018 ◽  
Author(s):  
Volker Scheid
Keyword(s):  
Eighteenth Century ◽  
Chinese Medicine ◽  
Medical Humanities ◽  
Science And Technology Studies ◽  
Human Beings ◽  
The Past ◽  
Starting Point ◽  
The Us ◽  
Shared Objective ◽  
Definition Of

This chapter explores the articulations that have emerged over the last half century between various types of holism, Chinese medicine and systems biology. Given the discipline’s historical attachments to a definition of ‘medicine’ that rather narrowly refers to biomedicine as developed in Europe and the US from the eighteenth century onwards, the medical humanities are not the most obvious starting point for such an inquiry. At the same time, they do offer one advantage over neighbouring disciplines like medical history, anthropology or science and technology studies for someone like myself, a clinician as well as a historian and anthropologist: their strong commitment to the objective of facilitating better medical practice. This promise furthermore links to the wider project of critique, which, in Max Horkheimer’s definition of the term, aims at change and emancipation in order ‘to liberate human beings from the circumstances that enslave them’. If we take the critical medical humanities as explicitly affirming this shared objective and responsibility, extending the discipline’s traditional gaze is not a burden but becomes, in fact, an obligation.

All Animals Are Equal, or Are They? The Ikhwān al-Ṣafāʾ’s Animal Epistle and its Unhappy End

2014 ◽  
Vol 16 (2) ◽  
pp. 42-88 ◽  
Author(s):  
Sarra Tlili
Keyword(s):  
The Body ◽  
Final Outcome ◽  
Human Beings ◽  
Main Text ◽  
Nonhuman Animals ◽  
Privileged Status

The Ikhwān al-Ṣafāʾ’s animal epistle is an intriguing work. Although in the body of the narrative the authors challenge anthropocentric preconceptions and present nonhuman animals in a more favourable light than human beings, inexplicably, the narrative ends by reconfirming the privileged status of humans. The aim of this paper is to propose an explanation for this discrepancy. I argue that the egalitarian message reflected in the body of the narrative is traceable back to the Qur'an, the main text with which the authors engage in the fable, whereas the final outcome is due to the Ikhwān's hierarchical worldview.

TEORI KECERDASAN, PENDIDIKAN ANAK, DAN KOMUNIKASI DALAM KELUARGA

1970 ◽  
Vol 6 (1) ◽  
Author(s):  
Muskinul Fuad
Keyword(s):  
Multiple Intelligences ◽  
Educational Activity ◽  
Howard Gardner ◽  
Human Beings ◽  
Brain Functions ◽  
Starting Point ◽  
The Family ◽  
Education Today ◽  
The Brain ◽  
Spatial Logics

The education system in Indonesia emphasize on academic intelligence, whichincludes only two or three aspects, more than on the other aspects of intelligence. For thatreason, many children who are not good at academic intelligence, but have good potentials inother aspects of intelligence, do not develop optimally. They are often considered and labeledas "stupid children" by the existing system. This phenomenon is on the contrary to the theoryof multiple intelligences proposed by Howard Gardner, who argues that intelligence is theability to solve various problems in life and produce products or services that are useful invarious aspects of life.Human intelligence is a combination of various general and specific abilities. Thistheory is different from the concept of IQ (intelligence quotient) that involves only languageskills, mathematical, and spatial logics. According to Gardner, there are nine aspects ofintelligence and its potential indicators to be developed by each child born without a braindefect. What Gardner suggested can be considered as a starting point to a perspective thatevery child has a unique individual intelligence. Parents have to treat and educate theirchildren proportionally and equitably. This treatment will lead to a pattern of education that isfriendly to the brain and to the plurality of children’s potential.More than the above points, the notion that multiple intelligences do not just comefrom the brain needs to be followed. Humans actually have different immaterial (spiritual)aspects that do not refer to brain functions. The belief in spiritual aspects and its potentialsmeans that human beings have various capacities and they differ from physical capacities.This is what needs to be addressed from the perspective of education today. The philosophyand perspective on education of the educators, education stakeholders, and especially parents,are the first major issue to be addressed. With this step, every educational activity andcommunication within the family is expected to develop every aspect of children'sintelligence, especially the spiritual intelligence.

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