scholarly journals Traditional methods of food habits and dietary preparations in Ayurveda—the Indian system of medicine

2019 ◽  
Vol 6 (1) ◽  
Author(s):  
Dhanya S. ◽  
Ramesh N V ◽  
Abhayakumar Mishra

Abstract Ayurveda (the science of life) is one of the branches of Vedas. It is regarded as upaveda of Atharva Veda. It is a steam of knowledge coming down from generation to generation since eternity parallel to Vedic literature which is why its emergence has been said to be from the creator (Brahman) himself prior to the creation. It is taken as eternal because nobody knows when it was not there. In Ayurveda, food is considered to affect the mind as well as the body. By understanding how to prepare foods best suited to our minds and bodies, we can utilize nutrition as a source of healing. Food is the most essential to sustain a good life and the same food if consumed inappropriately becomes the root cause of many diseases. So, proper knowledge about food and its importance should be known by all human beings to have better benefits from it.

2019 ◽  
Vol 24 (2) ◽  
pp. 343-367
Author(s):  
Roberto Paura

Transhumanism is one of the main “ideologies of the future” that has emerged in recent decades. Its program for the enhancement of the human species during this century pursues the ultimate goal of immortality, through the creation of human brain emulations. Therefore, transhumanism offers its fol- lowers an explicit eschatology, a vision of the ultimate future of our civilization that in some cases coincides with the ultimate future of the universe, as in Frank Tipler’s Omega Point theory. The essay aims to analyze the points of comparison and opposition between transhumanist and Christian eschatologies, in particular considering the “incarnationist” view of Parousia. After an introduction concern- ing the problems posed by new scientific and cosmological theories to traditional Christian eschatology, causing the debate between “incarnationists” and “escha- tologists,” the article analyzes the transhumanist idea of mind-uploading through the possibility of making emulations of the human brain and perfect simulations of the reality we live in. In the last section the problems raised by these theories are analyzed from the point of Christian theology, in particular the proposal of a transhuman species through the emulation of the body and mind of human beings. The possibility of a transhumanist eschatology in line with the incarnationist view of Parousia is refused.


Author(s):  
Vrushali P. Kale Vrushali Purushottam Kale

According to Ayurveda, Jatharagni plays main role in the digestion process. Jatharagni carries its functions through Pachaka pitta. Grahani is an organ of gastrointestinal tract located between Amashaya and Pakwashaya, where digestion takes place. According to classical literature Pitta is same as Agni. Tridosha also plays very important role in the digestion process. In the recent days, irregular life style affects the digestive system and Jatharagni very badly. Whenever Agni gets (Vikrut) unbalanced due to wrong food habits and lifestyle, it should be understood that along with Agni, Pachaka Pitta will also get disturbed. Agnimandya is the root cause of most of the disorders like Grahani. Grahani organ is the main location of Jatharagni. Grahani is the organ where Pachak Pitta and Samanvayu carry out digestion. The most important function of Grahani is digestion of food with the help of Jatharagni, Pachakpitta, Pittadhara Kala and Samnvayu. Agni inside the body, digest the food give strength and maintain health. Samanvayu regulates the movements of the Grahani and helps in digestion. Hence, in this article we attempt to analyze and correlate patho-physiology of Grahani with respect to Physiological analysis of Agni and disturbed doshas. Etiological factors induces imbalance in Jatharagni, Pachak Pitta and Samanvayu and prolonged imbalance state weakens the Pittadhara Kala, which results in disease Grahani. Health of Grahani entirely depends on balanced state of Jatharagni, Pachaka Pitta, Pittadhara Kala and Samanvayu. The irregular life style, incompatible food habits creates Ama causes Grahani, affecting the digestive system and Jatharagni very badly.


2021 ◽  
Vol 66 (2 supplement) ◽  
pp. 141-152
Author(s):  
Kata Dóra Kiss

"Intersubjectivity is one of the most important concepts of the phenomenological school of thought. The approach assumes that our being in the world is based on relations with Others. The idea has a central role not only in the philosophy of perception but in psy-sciences as well. Mostly all branches of psychology agree that the self is constituted by its relations. However, there is much less consensus on how decisive these relations are. Therefore, the question of intersubjectivity has become the question of how we perceive human beings: as biological or social entities. Psy-sciences have never had one coherent and consensual paradigm, although nowadays the natural scientific standards are the most prevailing in the field, which prioritizes biological explanations over socio-cultural aspects. The study attempts to connect the phenomenological approach to intersubjectivity to the psychological approach to embodiment. For this, first, it elaborates on an essential problem of psy-sciences, transmitted by classical philosophy, namely the mind-body dualism, which implicitly establishes the current paradigm. Then, it aims to describe how the phenomenological approach, especially the philosophy of Maurice Merleau-Ponty, could dissolve the classical dualism through the assumption of the body-mind-world unity. Merleau-Ponty was one of those thinkers of the 20th century who laid down the foundations of the scientific paradigm of embodiment. Afterward, I illustrate the phenomenological concept above through Ben Rumble’s psychological approach, which applies the embodiment paradigm for the therapeutic process as a professional. The final part of the study attempts to establish a relation between the psychological attitude based on embodiment and the psychoanalytic theory of Sándor Ferenczi, the Hungarian psychoanalyst. Keywords: embodiment, intersubjectivity, psychoteraphy, phenomenology, psychoanalysis, critical psychology, Sándor Ferenczi "


Author(s):  
Emanuele Castrucci

The human mind has phased out its traditional anchorage in a natural biological basis (the «reasons of the body» which even Spinoza’s Ethics could count on) – an anchorage that had determined, for at least two millennia, historically familiar forms of culture and civilisation. Increasingly emphasising its intellectual disembodiment, it has come to the point of establishing in a completely artificial way the normative conditions of social behaviour and the very ontological collocation of human beings in general. If in the past ‘God’ was the name that mythopoietic activity had assigned to the world’s overall moral order, which was reflected onto human behaviour, now the progressive freeing of the mind – by way of the intellectualisation of life and technology – from the natural normativity which was previously its basic material reference opens up unforeseen vistas of power. Freedom of the intellect demands (or so one believes) the full artificiality of the normative human order in the form of an artificial logos, and precisely qua artificial, omnipotent. The technological icon of logos (which postmodern dispersion undermines only superficially) definitively unseats the traditional normative, sovereign ‘God’ of human history as he has been known till now. Our West has been irreversibly marked by this process, whose results are as devastating as they are inevitable. The decline predicted a century ago by old Spengler is here served on a platter....


2021 ◽  
Author(s):  
Maria Asuncion L. Magsino

As a counterargument to the Cartesian split that has impacted both speculative and practical fields of knowledge and culture, we propose Peirce’s doctrine of synechism to show the continuity in the semiotic activity that moves from the body as an Interpretant to the emergence of another Interpretant called the “self.” Biosemiotics, a nascent field of interdisciplinary research that tackles inquiries about signs, communication, and information involving living organisms is used as the framework in the discussion. The main question of whether a non-material “self” can emerge from a material body is tackled in many stages. First, the biosemiotic continuum is established in the natural biological processes that takes place in the body. These processes can be taken as an autonomous semiotic system generating the “language” of the body or the Primary Modeling System (PMS). Second, synechism is also observed in the relationship between the mind and the body and this is evident in any physician’s clinical practice. The patient creates a Secondary Modeling System (SMS) of how she perceives what the body communicates to her regarding its state or condition. Finally, the question about whether the emergence of “self” is synechistic as well is tackled. There is one organ from which emerges an Interpretant that is capable of generating a dialog between a Subject, that is the “self,” with its Object, and that is the brain. It is the primordial seat of specifically human activities like thought and language. The recent theory on quantum consciousness supports the doctrine synechism between the body as Interpretant to the “self” as Interpretant. This synechism is crucial for the creation of Secondary Models of “reality” that will, in turn, determine the creation of Tertiary Models more familiarly called culture.


2019 ◽  
Vol 62 (4) ◽  
pp. 132-147 ◽  
Author(s):  
A. I. Kriman

The article discusses the modern philosophical concepts of transhumanism and posthumanism. The central issue of these concepts is “What is the posthuman?” The 21st century is marked by a contradictory understanding of the role and status of the human. On the one hand, there comes the realization of human hegemony over the whole world around: in the 20th century mankind not only began to conquer outer space, invented nuclear weapons, made many amazing discoveries but also shifted its attention to itself or rather to the modification of itself. Transhumanist projects aim to strengthen human influence by transforming human beings into other, more powerful and viable forms of being. Such projects continues the project of human “deification.” On the other hand, acknowledging the onset of the new geological epoch of the Anthropocene, there comes the rejection of classical interpretations of the human. The categories of historicity, sociality and subjectivity are no longer so anthropocentric. In the opinion of the posthumanists, the project of the Vitruvian man has proven to be untenable in the present-day environment and is increasingly criticized. The reflection on the phenomenon of the human and his future refers to the concepts that explore not only human but also non-human. Very often we can find a synonymous understanding of transhumanism and posthumanism. Although these movements work with the same modern constructs and concepts but interpret them in a fundamentally different way. The discourse of transhumanism refers to the Cartesian opposition of the body and the mind. Despite the sacralization of technology and the desire to purify the posthuman from such seemingly permanent attributes of the living as aging and death, transhumanism in many ways continues the ideas of the Enlightenment. For posthumanists, the subject is nomadic and a kind of assembly of human, animal, digital, chimerical. Thus, in posthumanism the main maxim of humanism about the human as the highest value is rejected – the human ceases to be “the measure of all things.”


Author(s):  
Jonatan Tobío Fernández

En la Grecia y Roma clásicas, en donde cimientan los fundamentos estructurales de nuestra actual civilización, van a otorgar la más alta consideración al ser humano dedicado al desarrollo del intelecto, con un otium encaminado al cultivo de la mente y dedicado a una ocupación relacionada con algún ámbito del saber que requiera el uso del conocimiento y el dominio de una lex artis —no obstante, adquiere también relevancia el cultivo del cuerpo, pero, por lo general, en aras de una correcta instrucción militar, al objeto de prestar servicio, si fuere necesario, en defensa de la comunidad o sociedad—. La Roma clásica, que absorbe el pensamiento de los filósofos griegos —sobre todo, el arte de la retórica y la elocuencia—, a semejanza de la propia Grecia, distinguirá aquellos trabajos manuales, dependientes y serviles, que Cicerón califica como viles, en los que para su realización, por regla general, se imprime esfuerzo físico y para los que, en algunos casos, se requiere el dominio de un arte, pero que, en otros, ni tan siquiera se precisa el conocimiento previo de técnica alguna —o, de necesitarse, se trataría de un mínimo modus operandi—, de aquellas otras actividades en las que, para su fiel desempeño, es imprescindible poseer rigurosos conocimientos teóricos y prácticos, por lo que traen consigo una considerable carga intelectual, así como, en su ejecución, se caracterizan por su autonomía, lo que implica alto grado de libertad e independencia. Estas notas, que han perdurado a lo largo de la historia, en la actualidad continúan funcionando como elementos que, al valorarse en su conjunto, distinguen a las denominadas en la actualidad profesiones liberales del resto de profesiones, oficios u ocupaciones.In classical Greece and Rome, where the foundations of our present civilization were laid, they regarded most highly human beings dedicated to developing their intellect, with an otium intended for the cultivation of the mind and dedicated to an occupation associated with a field of knowledge that requires the use of expertise and the mastery of a lex artis —although the cultivation of the body also acquires importance for the purpose of correct military instruction to serve in defense of the community or society if needed—. Classical Rome, which absorbed Greek philosophy —especially the rhetorical art of eloquence—, like Greece itself, made a distinction between manual, dependent and servile labor, which Cicero considered base, which require physical force as a general rule and which in some cases also require the mastery of an art, but in other do not even demand prior knowledge of a technique —and if they do it would be merely a modus operandi—, and other activities where it is indispensable for their correct practice to possess rigorous theoretical and practical knowledge. The latter entaila considerable intellectual onus, and their practice is characterized by autonomy, which implies a high degree of freedom and independence. These features, which have continued throughout history, currently continue to function as elements which, if taken as a group, set apart in the present day the liberal professions from the rest of professions, trades or occupations.


1991 ◽  
Vol 29 ◽  
pp. 127-142
Author(s):  
Geoffrey Madell

The central fact about the problem of personal identity is that it is a problem posed by an apparent dichotomy: the dichotomy between the objective, third-person viewpoint on the one hand and the subjective perspective provided by the first-person viewpoint on the other. Everyone understands that the mind/body problem is precisely the problem of what to do about another apparent dichotomy, the duality comprising states of consciousness on the one hand and physical states of the body on the other. By contrast, contemporary discussions of the problem of personal identity generally display little or no recognition of the divide which to my mind is at the heart of the problem. As a consequence, there has been a relentlessly third-personal approach to the issue, and the consequent proposal of solutions which stand no chance at all of working. I think the idea that the problem is to be clarified by an appeal to the idea of a human being is the latest manifestation of this mistaken approach. I am thinking in particular of the claim that what ought to govern our thinking on this issue is the fact that human beings constitute a natural kind, and that standard members of this kind can be said to have some sort of essence. Related to this is the idea that ‘person’, while not itself a natural kind term, is not a notion which can be framed in entire independence of this natural kind.


2018 ◽  
Vol 1 (05) ◽  
pp. 23-28
Author(s):  
Robert A. Moylan, LCPC

With Emotional Core Therapy, we have a behavioral psychology approach that is scientifically proven to be the most effective spiritual and psychological approach available worldwide at treating relationship stress. Spiritual beliefs and prayer can offer hope to those suffering stressful events. This research article will demonstrate how the eight step Emotional Core Therapy flowchart can be utilized to allow spiritual beings access to their spiritual selves in a time of need. By allowing access to hope and prayer, patients can access some of the valuable resources available for recovery. Stress can be debilitating at times. Stressful events such as job loss and divorce can sometimes cause major discomfort on the body. The Holmes and Rahe Scale identifies the leading cause of stress for human beings. This scale is attached below and allows one to rate the various stress in one’s life. Since each person experiences bodily stress differently, this site can only offer a rough guideline of the adverse effect of accumulative stress on the mind and body.


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