scholarly journals The case of demonic possession

1912 ◽  
Vol XIX (3) ◽  
pp. 521-531
Author(s):  
K. V. Shalabutov
Keyword(s):  
Human Life ◽  
Great Influence ◽  
Human Mind ◽  
The Body ◽  
Demonic Possession ◽  
World Outlook ◽  
The World ◽  
Evil Spirits ◽  
The Mind ◽  
Good And Evil

As far as the human mind is developed, the area of ​​the miraculous and supernatural is wider and immense for it; therefore, all the incomprehensible and striking phenomena of him belong to him to the action of a higher, mysterious power. This is the origin of the world outlook of primitive peoples, in whom, over the course of time, invisible abstract forces were recognized as deities governing the fate of people, at which there usually arose the influence of deities on good and evil, clean and unclean. Deities have their servants angels and gods. Evil spirits and their incarnations in the image of bots, according to the primitive peoples and uncultured popular masses, have great influence on human life; unhappiness, death and illness depend on them. Sumtsov) says that diseases have long been among different peoples in the form of demonic beings. The spirits of darkness are doctors of health and life; they penetrate into the body of a person and serve as a source of illnesses, they darken the mind and torment the body. Already in the brick books of the ancient Chaldeans, there are conspiracies against diseases, like demonic beings. Among the Iranians, magic spells and cleansing from illnesses were widespread, like unclean demonic creatures. Among the Greeks and Romans, illnesses also had a demonic meaning, In the ancient Scandinavians, internal illnesses were attributed to the action of evil spirits and treated them with conspiracies and sympathetic means. In England in the X and XI centuries and later internal illnesses were considered directly caused by evil spirits, elves, demons, spells of sorcerers or the pernicious influence of the evil eye. The Slavs, in particular the Russians, share the demonic origin of illnesses with all other peoples.

Metaphysics of movement

2021 ◽  
pp. 598-608
Author(s):  
Gr.G. Khubulava
Keyword(s):  
Middle Ages ◽  
Human Life ◽  
History Of Philosophy ◽  
The Body ◽  
Bodily Movement ◽  
The World ◽  
History Of ◽  
The Difference ◽  
The Moment ◽  
The Mind

Relevance. Movement surrounds and accompanies us everywhere: planets move, time, river waters, the life of cities is accompanied by traffic along highways. Our own life is also inseparable from the phenomenon of movement, both at the micro and macro levels: whether it be the movement and division of atoms of matter and cells of the body, the movement and interaction of our bodies in space, or the movement of a person towards a specific goal, conditioned by intention and expressed in actions, which in themselves are also a movement of the will. Purpose: to describe and evaluate the nature of the phenomenon of movement both in the history of philosophy (from Zeno to Descartes and Bergson) and in the history of medicine (from Aristotle and Celsus to modern mechanisms that give a person a chance to return the possibility of movement as an aspect of full life). Methods: the research method is not only the analysis of the development of the phenomenon of movement in the history of philosophy and science, but also the analysis of the influence of modern technologies on the very understanding of the nature of movement not as a physiological, but as an ontological phenomenon. Results. The ancient idea of movement as a deception of the senses, describing the closed on itself the existence of an objectively motionless space or being the source and cause of eternally arising and disintegrating existence, was an attempt by thinkers to “catch the mind on being”, not just creating a picture of a single cosmos, but also comprehending him as part of the human world. The bodily movement and structure of a person was understood as part of the visible and speculative structure of being. The thought of the Middle Ages, which understood movement as the path of the world and man to God, perceived the phenomenon of movement as an expression of free will and, at the same time, the desire of the world to its completion, which is at the same time the moment of its transformation. The Renaissance epoch, which proclaimed man as an end in itself for existence, closely links the physical movement of man with the movement of the cosmos, and considers the visible nature to be the source of knowledge of the Divine Will. The New Time, which theoretically separated the mechanics of the bodily and the impulses of the soul and mind and declared man a “biological machine”, in fact does not break the relationship between the movement of the soul and the body, but, demonstrating the difference in the nature of these movements, anticipated the discovery of psychosomatics. Finally, modern times not only created a classification of “body techniques” inherent in various stages of human life and groups of people, describing the socio-cultural aspect of corporeality, but also perceived movement as an act of our existence and involvement in the existence of the world. Conclusion. Movement cannot be understood as a purely physiological act. In the process of growth, becoming, having barely learned to walk, we are faced with the need to perform actions, to “behave”, to be like a personal I and as a part of the moving world that collided with us. A world in which every step is an event and deed capable of defining “the landscape of our personal and universal being”.

Bonaventure (c.1217–74)

2018 ◽  
Author(s):  
Bonnie Kent
Keyword(s):  
Human Life ◽  
Human Mind ◽  
Human Knowledge ◽  
Sense Experience ◽  
The World ◽  
Union With God ◽  
The Mind ◽  
Higher Purpose

Bonaventure (John of Fidanza) developed a synthesis of philosophy and theology in which Neoplatonic doctrines are transformed by a Christian framework. Though often remembered for his denunciations of Aristotle, Bonaventure’s thought includes some Aristotelian elements. His criticisms of Aristotle were motivated chiefly by his concern that various colleagues, more impressed by Aristotle’s work than they had reason to be, were philosophizing with the blindness of pagans instead of the wisdom of Christians. To Bonaventure, the ultimate goal of human life is happiness, and happiness comes from union with God in the afterlife. If one forgets this goal when philosophizing, the higher purpose of the discipline is frustrated. Philosophical studies can indeed help in attaining happiness, but only if pursued with humility and as part of a morally upright life. In the grander scheme of things, the ascent of the heart is more important than the ascent of the mind. Bonaventure’s later works consistently emphasize that all creation emanates from, reflects and returns to its source. Because the meaning of human life can be understood only from this wider perspective, the general aim is to show an integrated whole hierarchically ordered to God. The structure and symbolism favoured by Bonaventure reflect mystical elements as well. The world, no less than a book, reveals its creator: all visible things represent a higher reality. The theologian must use symbols to reveal this deeper meaning. He must teach especially of Christ, through whom God creates everything that exists and who is the sole medium by which we can return to our creator. Bonaventure’s theory of illumination aims to account for the certitude of human knowledge. He argues that there can be no certain knowledge unless the knower is infallible and what is known cannot change. Because the human mind cannot be entirely infallible through its own power, it needs the cooperation of God, even as it needs God as the source of immutable truths. Sense experience does not suffice, for it cannot reveal that what is true could not possibly be otherwise; so, in Bonaventure’s view, the human mind attains certainty about the world only when it understands it in light of the ‘eternal reasons’ or divine ideas. This illumination from God, while necessary for certainty, ordinarily proceeds without a person’s being conscious of it.

Metaphysics of movement

2021 ◽  
pp. 681-694
Author(s):  
Gr.G. Khubulava
Keyword(s):  
Middle Ages ◽  
Human Life ◽  
History Of Philosophy ◽  
The Body ◽  
Bodily Movement ◽  
The World ◽  
History Of ◽  
The Difference ◽  
The Moment ◽  
The Mind

Relevance. Movement surrounds and accompanies us everywhere: planets move, time, river waters, the life of cities is accompanied by traffic along highways. Our own life is also inseparable from the phenomenon of movement, both at the micro and macro levels: whether it be the movement and division of atoms of matter and cells of the body, the movement and interaction of our bodies in space, or the movement of a person towards a specific goal, conditioned by intention and expressed in actions, which in themselves are also a movement of the will. Purpose: to describe and evaluate the nature of the phenomenon of movement both in the history of philosophy (from Zeno to Descartes and Bergson) and in the history of medicine (from Aristotle and Celsus to modern mechanisms that give a person a chance to return the possibility of movement as an aspect of full life). Methods: the research method is not only the analysis of the development of the phenomenon of movement in the history of philosophy and science, but also the analysis of the influence of modern technologies on the very understanding of the nature of movement not as a physiological, but as an ontological phenomenon. Results. The ancient idea of movement as a deception of the senses, describing the closed on itself the existence of an objectively motionless space or being the source and cause of eternally arising and disintegrating existence, was an attempt by thinkers to “catch the mind on being”, not just creating a picture of a single cosmos, but also comprehending him as part of the human world. The bodily movement and structure of a person was understood as part of the visible and speculative structure of being. The thought of the Middle Ages, which understood movement as the path of the world and man to God, perceived the phenomenon of movement as an expression of free will and, at the same time, the desire of the world to its completion, which is at the same time the moment of its transformation. The Renaissance epoch, which proclaimed man as an end in itself for existence, closely links the physical movement of man with the movement of the cosmos, and considers the visible nature to be the source of knowledge of the Divine Will. The New Time, which theoretically separated the mechanics of the bodily and the impulses of the soul and mind and declared man a “biological machine”, in fact does not break the relationship between the movement of the soul and the body, but, demonstrating the difference in the nature of these movements, anticipated the discovery of psychosomatics. Finally, modern times not only created a classification of “body techniques” inherent in various stages of human life and groups of people, describing the socio-cultural aspect of corporeality, but also perceived movement as an act of our existence and involvement in the existence of the world. Conclusion. Movement cannot be understood as a purely physiological act. In the process of growth, becoming, having barely learned to walk, we are faced with the need to perform actions, to “behave”, to be like a personal I and as a part of the moving world that collided with us. A world in which every step is an event and deed capable of defining “the landscape of our personal and universal being”.

scholarly journals Manifestasi Tuhan pada Tubuh Manusia dalam Teks Anggastya Prana

2020 ◽  
Vol 9 (2) ◽  
pp. 146
Author(s):  
I Nyoman Piartha
Keyword(s):  
Human Body ◽  
Human Life ◽  
Light Element ◽  
The Body ◽  
Outermost Layer ◽  
Subtle Body ◽  
The World ◽  
Liquid Element ◽  
The Mind ◽  
The Relationship

<p><em>The human body in the concept of Hinduism consists of three layers called Tri Sarira, namely: Sthula Sarira (body), Suksma Sarira (subtle body) and Anthakarana Sarira (causative body). Stula Sarira or coarse body is the outermost layer of the human body which is formed from the Panca Maha Buta, which consists of: Pertiwi (solid element), Apah (liquid element), Bayu (air element), Teja (heat / light element), and Akasa (ether). Suksma Sarira or subtle body which is a layer of the body that cannot be seen or touched, but is present    in mankind for example the mind. Anthakarana Sarira is a fine layer that is the cause of human life called Atman. Birth is closely related to the procurement of offspring, serves to pay birth debt. Debt in Sanskrit    is called Rna, which developed into Tri Rna, including: debt to the Gods (Dewa Rna), debt to parents or ancestors (Pitra Rna), and debt to the Rsi (Rsi Rna). In “Lontar Anggastya prana” it is told that the life of the baby while in the womb the mother is guarded and protected by Hyang Siwa / Siwatma.</em></p><em>The process of creation (uttpti) begins with interest or liking at the age of adolescence until the relationship occurs / intercourse until fertilization occurs between spermatozoid (kama petak) with ovum (kama bhang) becomes Sang Hyang Antigajati in the form of the seed of life. When a child is looking for birth, he is called Sang Hyang Siwatma. When humans are born into the world, he is accompanied by four brothers called Chess Sanak in the form of Yeh Nyom (amniotic fluid), placenta, shampoo, and blood. The Catur Sanak accompanies humans from birth as Sang Anggapati, Sang Prajapati, Sang Bhanaspati, and Sang Bhanaspatiraja, until humans die and change their designation according to human development, and continue with the depiction of God in the human body in the form of sacred characters.</em>

scholarly journals Enacting Media. An Embodied Account of Enculturation Between Neuromediality and New Cognitive Media Theory

2021 ◽  
Vol 12 ◽  
Author(s):  
Joerg Fingerhut
Keyword(s):  
Digital Media ◽  
Human Mind ◽  
Generative Models ◽  
Media Theory ◽  
Media Ecology ◽  
Predictive Processing ◽  
Moving Images ◽  
The World ◽  
Media Work ◽  
The Mind

This paper argues that the still-emerging paradigm of situated cognition requires a more systematic perspective on media to capture the enculturation of the human mind. By virtue of being media, cultural artifacts present central experiential models of the world for our embodied minds to latch onto. The paper identifies references to external media within embodied, extended, enactive, and predictive approaches to cognition, which remain underdeveloped in terms of the profound impact that media have on our mind. To grasp this impact, I propose an enactive account of media that is based on expansive habits as media-structured, embodied ways of bringing forth meaning and new domains of values. We apply such habits, for instance, when seeing a picture or perceiving a movie. They become established through a process of reciprocal adaptation between media artifacts and organisms and define the range of viable actions within such a media ecology. Within an artifactual habit, we then become attuned to a specific media work (e.g., a TV series, a picture, a text, or even a city) that engages us. Both the plurality of habits and the dynamical adjustments within a habit require a more flexible neural architecture than is addressed by classical cognitive neuroscience. To detail how neural and media processes interlock, I will introduce the concept of neuromediality and discuss radical predictive processing accounts that could contribute to the externalization of the mind by treating media themselves as generative models of the world. After a short primer on general media theory, I discuss media examples in three domains: pictures and moving images; digital media; architecture and the built environment. This discussion demonstrates the need for a new cognitive media theory based on enactive artifactual habits—one that will help us gain perspective on the continuous re-mediation of our mind.

scholarly journals Re-engaging the spirit: engaging traditional Anishinabek healing beliefs into an architecture for addiction wellbeing centres

2021 ◽  
Author(s):  
Madison Dozzi-Perry
Keyword(s):  
Addiction Treatment ◽  
The Body ◽  
Spiritual Awareness ◽  
Cold Environments ◽  
Design Practices ◽  
The World ◽  
Current Design ◽  
Treatment Facilities ◽  
The Mind ◽  
Western Perspective

Current design practices for addiction treatment facilities reflect that of the western perspective on health, providing sterile, monolithic and cold environments. The quest for cleanliness, static and conditioned spaces robs the user of the richness of an engaging experience, isolating them into a sealed box. We further numb and anesthetize patients, disembodying them from the world and hindering their abilities to achieve physical, mental, emotional and spiritual awareness. This disengagement of the natural, human and spiritual realms proliferates the problems facing people with addiction. This thesis proposes an engagement of Anishinabek healing and wellbeing principles to inform the design of addiction healing spaces that stimulate the users, re-engages and enhances one’s awareness and understanding of one’s self, other beings and place in the world. By incorporating these principles into design, architecture can begin to re-engage the mind, the body, the heart and the soul of people suffering from addiction wellbeing issues.

Body image(s): Problematizing future physical education teachers’ beliefs about the body and physical activity through visual imagery

2021 ◽  
pp. 1356336X2110562
Author(s):  
Gustavo González-Calvo ◽  
Vanesa Gallego-Lema ◽  
Göran Gerdin ◽  
Daniel Bores-García
Keyword(s):  
Physical Activity ◽  
Body Image ◽  
Physical Education ◽  
Gender Stereotypes ◽  
Great Influence ◽  
The Body ◽  
Physical Education Teachers ◽  
Visual Methods ◽  
Teachers Beliefs ◽  
The World

Visual culture affects the way people understand the world and themselves, contributing to the creation of certain roles and stereotypes, some of which are related to body image. This study focused on interrogating future physical education teachers’ beliefs about the body and physical activity to understand the construction of bodily subjectivities and their perceptions of how these are influenced by visual (physical) culture. Data were collected through the use of visual methods consisting of photo-elicitation and individual interviews with 23 students from a Primary Education Degree with a specialization in physical education at a Spanish university. Data were analyzed using thematic content analysis. The results of the study show that these future physical education teachers are aware of both the great influence of gender stereotypes and the values of consumerism in the field of physical activity stemming largely from the media, which inevitably will shape their future professional practice. However, the results also highlight how these future physical education teachers consider and position the subject of physical education as an important space where they could help students problematize and challenge these beliefs. We suggest that a focus on visual (physical) literacy is needed for future physical education teachers (and their students) to understand the world from a socially critical perspective and transform it in the interest of equity and social justice.

Threshold

2016 ◽  
Author(s):  
Emanuele Castrucci
Keyword(s):  
Social Behaviour ◽  
Human Mind ◽  
The Body ◽  
Basic Material ◽  
Moral Order ◽  
Human Beings ◽  
Human History ◽  
Biological Basis ◽  
The Past ◽  
The Mind

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....

‘Yet in my flesh I will see God’ : Robert Grosseteste on the body’s claim for ultimate happiness1

2020 ◽  
Vol 74 (4) ◽  
pp. 337-353
Author(s):  
Nico den Bok
Keyword(s):  
Human Life ◽  
The Body ◽  
Final Goal ◽  
The Mind ◽  
Theological Vision

Abstract In Christianity the final goal of human life has usually been indicated as seeing God, but not in the sense of really seeing, with bodily senses. From Christology, however, the idea of the body’s desire for ultimate happiness received a new impulse. This article focuses on a crucial moment in its history: the theology of Robert Grosseteste. The appearance of God in the flesh, he claims, was not only needed for saving man, but also fulfilling man, and for fulfilling not only the mind, but also the body. Starting from his innovating argument this article points out how this idea is sustained in his wider theological vision.

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