Anesthesia in the mind

1901 ◽  
Vol 1 (5-6) ◽  
pp. 347-348
Author(s):  
S. Vasnetsov
Keyword(s):  
Mentally Ill ◽  
The Body ◽  
The Other ◽  
The Mind ◽  
Better Than

Abstracts. Psychiatry.Sokolov (Anesthesia in minds). Review of Psychiatry, Neurology and Expert, psycho. 1901, no. 2.Dr. Soddart points to the so-called so-called quite common in mentally ill patients. "Relative haemianestesi'io". If the patient can feel on both (symmetrical place) sides of the body, but on one it is better than on the other, then this is relative haemianestesia.

scholarly journals Solidification of the Sense of Eminency by Distraction of Light and Shadow at Sheikh Lotfollah Mosque

2015 ◽  
Vol 10 (Special-Issue1) ◽  
pp. 208-214
Author(s):  
Moeid Farsa ◽  
Mahdiye Jahri ◽  
Mehdi Alirezai
Keyword(s):  
The Body ◽  
The Other ◽  
Moral Sense ◽  
Natural Light ◽  
Present Survey ◽  
Traditional Architecture ◽  
Physical Presence ◽  
The Mind ◽  
Light And Shadow

Architecture and light are to that extent dependent on each other which body and spirits are.One for living and the other for physical presence in this world needs the other and while light is flown on the body of the space both two perceptible worlds become “ existed “.Since long ago, bright and shimmering materials which remind something living in the mind of individual were respectable and adorable. Being aware of the process of exploitation of sunlight is of importance as much as the process of materials formation or different fundamental forms of construction in order to design. Almost in all religions, light is the symbol of Devine wisdom and the Essene of all beneficence and purities and mobility from darkness to light, was considered as the main objective. Islamic Mosques which are ornamented with light are perfectly able to transmit this divine and moral sense. In such spaces which are lighten up with a shimmering light and by observance of the imprecise shadows of substances and masses, individual starts to complete the pictures in his mind and by such an activity gets in to an ecstasy and as a result a feeling of getting close to the source of existence and reality wakens up inner inside him. The present survey by depending on descriptive-analytic methods, studies light in Islamic and traditional architecture. This paper by case study of Sheikh Lotfollah Mosque, aims to find out whether the presence of light and specifically natural light in architecture might have further meaning rather than brightness, and whether accessing an accurate pattern of application of light is possible or there is basically no compulsion in it ?

scholarly journals The Relationship between Mind-Body Dualism and Personal Values

2016 ◽  
Vol 8 (2) ◽  
pp. 126
Author(s):  
Gunne Grankvist ◽  
Petri Kajonius ◽  
Bjorn Persson
Keyword(s):  
Personal Values ◽  
Mental States ◽  
The Body ◽  
The Other ◽  
Self Report ◽  
Beliefs And Values ◽  
Mind And Body ◽  
The Mind ◽  
And Control ◽  
The Relationship

<p>Dualists view the mind and the body as two fundamental different “things”, equally real and independent of each other. Cartesian thought, or substance dualism, maintains that the mind and body are two different substances, the non-physical and the physical, and a causal relationship is assumed to exist between them. Physicalism, on the other hand, is the idea that everything that exists is either physical or totally dependent of and determined by physical items. Hence, all mental states are fundamentally physical states. In the current study we investigated to what degree Swedish university students’ beliefs in mind-body dualism is explained by the importance they attach to personal values. A self-report inventory was used to measure their beliefs and values. Students who held stronger dualistic beliefs attach less importance to the power value (i.e., the effort to achieve social status, prestige, and control or dominance over people and resources). This finding shows that the strength in laypeople’s beliefs in dualism is partially explained by the importance they attach to personal values.</p>

A note on the effect of weaning age on lamb production

1969 ◽  
Vol 11 (4) ◽  
pp. 569-572
Author(s):  
M. A. Sharafeldin ◽  
I. A. Ramadan
Keyword(s):  
Mortality Rates ◽  
The Body ◽  
The Other ◽  
Suckling Period ◽  
Group Iii ◽  
Group I ◽  
Body Weights ◽  
Weaning Age ◽  
Group Ii ◽  
Better Than

SUMMARYAt birth, the Barki lambs used in this experiment were randomly allocated to three groups which numbered 133, 126 and 154 lambs of both sexes weaned at the ages of 10 weeks (Group I), 12 weeks (Group II) and 16 weeks (Group III) respectively.The most pronounced differences between the three groups of lambs in their body weights took place at the age from 4 to 6 months. Group II lambs performed as well as or even slightly better than the other two groups, which leads to the conclusion that as far as the body weight of lambs is concerned there is no need to extend their suckling period more than 12 weeks.The three groups of lambs varied little in their mortality rates from 2·5 to 12 months of age.

Bodily Motions and Religious Feelings

1971 ◽  
Vol 1 (1) ◽  
pp. 75-86
Author(s):  
Gareth B. Matthews
Keyword(s):  
Human Mind ◽  
The Body ◽  
Know How ◽  
The Mind ◽  
Better Than

For when men pray they do with the members of their bodies what befits suppliants—when they bend their knees and stretch out their hands, or even prostrate themselves, and whatever else they do visibly, although their invisible will and the intention of their heart is known to God. Nor does He need these signs for the human mind to be laid bare to Him. But in this way a man excites himself to pray more and to groan more humbly and more fervently. I do not know how it is that, although these motions of the body cannot come to be without a motion of the mind preceding them, when they have been made, visibly and externally, that invisible inner motion which caused them is itself strengthened. And in this manner the disposition of the heart which preceded them in order that they might be made, grows stronger because they are made. Of course if someone is constrained or even bound, so that he cannot do these things with his limbs, it does not follow that, when he is stricken with remorse, the inner man does not pray and prostrate himself before the eyes of God in his most secret chamber.(Augustine: De cura pro mortuis 5.7)One smiles and tells the expert chef how good the sauce béarnaise is, not so much to inform him about the sauce (he knows better than we do how good it is) as to assure him that we are enjoying it and that we appreciate his efforts. But when a man kneels in his pew and repeats a litany of thanksgiving it is not, it seems, that he means to be informing God of anything—not even of his thankfulness. For God, unlike the chef, has no need of information.

scholarly journals When depression hurts

2021 ◽  
pp. 9-14
Author(s):  
R Schoeman
Keyword(s):  
Depressed Mood ◽  
Reciprocal Relationship ◽  
The Body ◽  
Full Recovery ◽  
The Other ◽  
Professional Lives ◽  
Pathophysiological Mechanisms ◽  
Pain Symptoms ◽  
The Mind ◽  
Traditional Understanding

Depression is a disorder of the body as much as of the mind. The traditional understanding of pain and depression as separate conditions with overlapping symptoms has evolved through research into an understanding that pain and depression share pathophysiological mechanisms. These shared pathophysiological mechanisms include origins, mechanisms and neurotransmitters, resulting in shared treatments. In addition, pain and depression have a reciprocal relationship in that each heightens the severity of the other. Failure to eliminate the pain symptoms reduces the chances of full recovery from depression: it keeps depressed people from regaining full function in the personal and professional lives, and it raises the danger of suicide. Furthermore, the presence of a depressed mood increases the perception of the severity of, and contributes to distress associated with pain.

Mind-Body Dualism in the Textual Record

2019 ◽  
pp. 100-140
Author(s):  
Edward Slingerland
Keyword(s):  
Weak Form ◽  
Physical World ◽  
Moral Emotions ◽  
The Body ◽  
The Other ◽  
Warring States ◽  
Chinese Texts ◽  
The Individual ◽  
The Mind ◽  
Individual Self

The xin is most commonly characterized in pre-Qin texts as a locus of thought and decision making, sometimes linked to cognition or moral emotions like worry or compassion, but primarily concerned with what we could very well call “reason.” Especially once we enter the Warring States, it is represented as at most only vaguely located in the body, with an extremely tenuous relationship to both the body itself and other bodily parts. It is reasonable to describe the xin as metaphysical, somehow free of the limitations of the physical world. Focusing on the term xin (heart, heart-mind, mind), this chapter uses qualitative textual analysis to make the case that early Chinese texts were written by people who embraced, at least implicitly, a “weak” form of mind-body dualism. This includes the idea that the mind is at least somewhat immaterial, qualitatively different from the other organs, and the seat of reason, free will, and the individual self.

Personal Identity and the Idea of a Human Being

1991 ◽  
Vol 29 ◽  
pp. 127-142
Author(s):  
Geoffrey Madell
Keyword(s):  
Personal Identity ◽  
Natural Kind ◽  
The Body ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Personal Approach ◽  
Third Person ◽  
The One ◽  
The Mind

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.

Abstraction and the Real Distinction Between Mind and Body

1995 ◽  
Vol 25 (1) ◽  
pp. 83-101
Author(s):  
Bruce M. Thomas
Keyword(s):  
The Body ◽  
The Other ◽  
The Real ◽  
De Re ◽  
Modal Claim ◽  
Mind And Body ◽  
The Mind

Descartes contends that he, or his mind, is really distinct from his body. Many philosophers have little patience with this claim. What could be more obvious than that the mind depends on the body? But their impatience often dissolves when they recognize that Descartes only asserts a de re modal statement. To say that one thing is really distinct from another is to say that each can exist apart from the other (AT VII 162: CSM II 114). But should we grant Descartes this de re modal claim itself?Descartes's argument for the real distinction is based on the assumption that clear and distinct conception provides a reliable guide to possibility.

scholarly journals Ken Donald and Muscular Christianity

2008 ◽  
Vol 32 (2) ◽  
pp. 305
Author(s):  
Mark Loane
Keyword(s):  
Public Schools ◽  
Physical Development ◽  
The Body ◽  
The Other ◽  
The Public ◽  
Playing Field ◽  
The World ◽  
Muscular Christianity ◽  
The Individual ◽  
The Mind

?MUSCULAR CHRISTIANITY? was a system which relied upon sport to allow people to grow in a moral and spiritual way along with their physical development. It was thought that . . . in the playing field boys acquire virtues which no books can give them; not merely daring and endurance, but, better still temper, self restraint, fairness, honor, unenvious approbation of another?s success, and all that ?give and take? of life which stand a man in good stead when he goes forth into the world, and without which, indeed, his success is always maimed and partial [Kingsley cited from Haley, in Watson et al].1 This system of thought held that a man?s body is given him to be trained and brought into subjection and then used for the protection of the weak, the advancement of all righteous causes [Hughes, cited in Watson et al].1 The body . . . [is] . . . a vehicle by which through gesture the soul could speak [Blooomfield, cited in Watson et al].1 In the 1800s there was a strong alignment of Muscular Christianity and the game of Rugby: If the Muscular Christians and their disciples in the public schools, given sufficient wit, had been asked to invent a game that exhausted boys before they could fall victims to vice and idleness, which at the same time instilled the manly virtues of absorbing and inflicting pain in about equal proportions, which elevated the team above the individual, which bred courage, loyalty and discipline, which as yet had no taint of professionalism and which, as an added bonus, occupied 30 boys at a time instead of a mere twenty two, it is probably something like rugby that they would have devised. [Dobbs, cited in Watson et al]1 The idea of Muscular Christianity came from the Greek ideals of athleticism that comprise the development of an excellent mind contained within an excellent body. Plato stated that one must avoid exercising either the mind or body without the other to preserve an equal and healthy balance between the two.

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