scholarly journals How does the brain function when a person is in love?

2021 ◽  
Vol 9 (9) ◽  
pp. 814-819
Author(s):  
Indra Awasthi
Keyword(s):  
Sexual Attraction ◽  
Human Life ◽  
Physical Phenomenon ◽  
Divorce Rate ◽  
The Body ◽  
Oedipus Complex ◽  
Original Text ◽  
Human Love ◽  
Political Implications ◽  
To Come

Abstract: This article identifies the nature of love and some of its conscientious and political implications. It is a question to the thinker, 'What is love?'Many problems arise. Love is an ideational noun. That is, for some people, it is a word that is not connected to reality or sensibly. For others, it shows our existence, ourselves and the world, is irreversibly affected after we "refer to love". Some are trying to analyse it, others prefer to leave it as an inefficient area But it is undeniable that love plays a huge and inevitable role in our different cultures. We see it discussed with humour and seriousness in songs, films and novels. It is a constant theme of maturity in life and a vibrant theme for young people. Philosophically, the nature of love has been at the heart of philosophy since ancient Greece, from the materialistic concept of love as a purely physical phenomenon (the animal or genetic motif that governs our behaviour) to theory. That moment Love as an intense spiritual entity, to the highest degree, allows us to come into contact with divinity. Historically, in the Western tradition, Plato's Feast presents the original text to provide us with a very influential and compelling idea that love is characterized by several levels. To love. This is also overcome by what can be explained by the theological view of love the research sends sexual attraction and reciprocity. Since then, there have been various alternative theories, including Plato’s critics and advocates of love, Plato's disciple Aristotle, and his more mundane theory of true love. It reflects what he described as "two bodies and one soul". The philosophical treatment of love covers a variety of disciplines, including epistemology, metaphysics, religion, humanity, politics and ethics. Often, for example, statements or discussions about love, its nature and, its role in human life refer to one or all of the central theories of philosophy and are compared or considered in the context of philosophical sex. And not just sex, but the body as well. It is intentional. The mission of the philosophy of love is to present relevant issues in a targeted way, based on relevant theories such as human nature, desire and morality. The research concludes that biological, mind and ideology stand significant for the analysis of love. Nonetheless, additional study is preferred for differentiating that what actually is and how this knowledge can be applied in everyday life. With the divorce rate on the rise and the idea of a changing marriage during present time community, significance for researching a theory in affection can’t be ignored. In this study, as a community, we can understand its importance for human love and survival. Keywords: Physical, Mental, affection, intercourse, divorce, serotonin, oxytocin, Oedipus complex, Electra complex, ideology, soul mate, neurotransmitter, dopamine, odour, psychosexual

scholarly journals Kristi Genkomst og kødets opstandelse. Det eskatogiske hos Grundtvig

1950 ◽  
Vol 3 (1) ◽  
pp. 7-56
Author(s):  
C. I. Scharling
Keyword(s):  
Human Life ◽  
Kingdom Of God ◽  
The Body ◽  
Essential Point ◽  
Life And Death ◽  
The Future ◽  
To Come ◽  
Personal Understanding ◽  
The Church ◽  
Second Coming

The Second Coming of Christ and the Resurrection of the Body. Grundtvigs Eschatology. By C. I. Scharling. This essay shows how Grundtvig, in contrast to his contemporaries in the Church, laid great stress upon the eschatological hope of the future. He may have been partly inspired by Scandinavian mythology (the myth of Ragnarok) and partly by Schellings theories about the great drama of existence (the coming forth of ideas from the Absolute and their returning thither). But the essential point is that the eschatological hope grew forth naturally from his personal understanding of life and death, of the meaning and object of human life, and from his faith in the living, risen Christ as Lord and victor over the powers of darkness and death. It is remarkable that while after 1825 Grundtvig lived with such intensity in the experience of the realisation of the Kingdom of God here and now in the Church’s fellowship with the risen, present Saviour, at the same time, both in his hymns and in his preaching, he gives such powerful expression to the eschatological hope of the future. The author finds the explanation of this in the fact that for Grundtvig (unlike many others) it was not the need and distress of the time that gave life to the Biblical promises of the Second Coming of Christ and the setting*up of the Kingdom of Glory at the Last Day, but his very joy in God’s great Salvation, experienced in the Church. Thus the peculiar thing about Grundtvig’s eschatological expectation is that the tidings of the Second Coming of the Lord are for him an evangel in the full sense of the word; his feelings about the Last Day are far removed from the feeling of fear and horror which meets us in many of the mediaeval frescoes of the Lord’s Return to Judgment or in the old hymn, “Dies irae, dies ilia”. Characteristic of him, too, is his stress on the contin uity between the present world, which came into being at the Creation, and the world to come; the old world shall not be destroyed, but reborn and transfigured; its for this reason that he lays so much stress on faith in the resurrection of the body. On the other hand the author rejects the theory put forward by the Norwegian writer, Paulus Svendsen, that Grundtvig was a Chiliast and “believed in an external, perfect Kingdom of God on earth” ; he refutes it by reference to the fact that Grundtvig explicitly rejected Edward Irving’s conception of the millennium.

scholarly journals L’amore e la sessualità: valore e significato

2013 ◽  
Vol 62 (4) ◽  
Author(s):  
Oana Gotia
Keyword(s):  
Sexual Attraction ◽  
Human Life ◽  
The Other ◽  
Human Love ◽  
The World ◽  
True Love ◽  
The Gift ◽  
Per Se ◽  
The Rich

Alla luce dell’Enciclica di Papa Benedetto XVI , Deus Caritas est, l’articolo cerca di mostrare che il desiderio umano di essere amato per se stesso e di amare profondamente non è un’utopia, ma, se segue un cammino di armonizzazione e di guarigione, diventa veramente atto a rendere l’eros non solo forte nel tempo, ma anche bello, perché integro e pieno. Si tratta infatti di un cammino nel quale lo sguardo della persona diventa limpido e capace di vedere nella carne la persona dell’altro, in grado di unificare i vari vissuti destati nell’amore – l’attrazione sessuale, l’emozione, la scelta della volontà, il ragionamento – in un agire sempre rivolto al bene vero dell’altro. Se invece questi elementi preziosi immanenti dell’amore non custoditi congiunti, l’eros non è soltanto impoverito, ma è minacciato dalla disintegrazione morale. L’uomo ha bisogno di trovare quelle vie di unificazione, di armonizzazione del vissuto amoroso, che sono le virtù, soprattutto la virtù della castità. Le virtù umane sono veri serbatoi di quelle maestrie interne che ci aiutano a trovare la qualità nell’amore, a tendere alla sua pienezza ed eccellenza. Le virtù non ci rendono immuni o opachi al reale, non ci tolgono quella vulnerabilità ontologica rispetto al mondo e alle persone. Esse ci aiutano invece a sradicare quella malattia che ci disintegra moralmente e ci lascia soli con le nostre fragilità, che diventano poi ferite non guarite che ci immergono nel dramma dell’eros frammentato, che non potrà mai raggiungere ciò che promette. L’amore umano armonizzato è un eros toccato e rinato dall’Eterno, che abbraccia il tempo e trova in esso il modo prediletto di costruire un amore forte, genialmente creativo, giusto, senza negare la propria corporeità. L’agape non distrugge l’eros, ma lo custodisce e lo esalta, offrendoci dunque quella libertà autentica necessaria per amare: per amare nella differenza, rispondendo al dono con il dono di noi stessi e accogliendo la fecondità dell’amore vero che non è mai sterile. ---------- In the light of Pope Benedict the XVIth’s Deus Caritas est, the article seeks to show that man’s desire to be profoundly loved for himself and to love is not a utopian one; if it follows a path of healing and of harmonization with the other goals of human life, this desire becomes whole and complete, thus permeating and rendering human eros strong and beautiful. It is a path that leads and helps the person to achieve a limpid gaze, capable of seeing the person in the flesh of the beloved, unifying the various elements the make up the rich experience of love – sexual attraction, emotions, the will’s choice, reason – within an action that is ordered towards the true good of the other. If these precious elements are not kept together though, love is not just impoverished, but most importantly it is threatened to fall apart. Man needs therefore to find those ways of unification and harmonization of love, which are none other than the virtues, especially the virtue of chastity. Human virtues are true resources for acquiring the art of a qualitative love, which continues to seek its fullness and excellence. Thus the virtues do not render us “immune” or “opaque” towards reality, they do not do away with the ontological vulnerability to the world and to the other people. Instead, they help us to eradicate that malady which disintegrates us morally and which abandons us to our weaknesses, which then become wounds that can never heal; a fragmented eros make us drown in the tragedy of not being able to reach what eros promises. Human love thus harmonized is in fact an eros touched and reborn of Eternity, which embraces time – instead of escaping it – edifying a strong and genially creative love, a love which always affirming its bodily mediation. Agape does not destroy eros, but it cherishes and exalts it, offering man the necessary freedom to love: to love preserving the concept of difference involved in a relationship; to love responding to the gift with a gift of self; to love the fruitfulness that true love implies, since true love is never sterile.

The Taste to Come

2010 ◽  
Vol 3 (2-3) ◽  
pp. 238-262
Author(s):  
Virgil W. Brower
Keyword(s):  
Friedrich Nietzsche ◽  
Jacques Derrida ◽  
Walter Benjamin ◽  
Martin Luther ◽  
The Body ◽  
Helene Cixous ◽  
Specific Kind ◽  
To Come

This article exploits a core defect in the phenomenology of sensation and self. Although phenomenology has made great strides in redeeming the body from cognitive solipsisms that often follow short-sighted readings of Descartes and Kant, it has not grappled with the specific kind of corporeal self-reflexivity that emerges in the oral sense of taste with the thoroughness it deserves. This path is illuminated by the works of Martin Luther, Jean-Luc Marion, and Jacques Derrida as they attempt to think through the specific phenomena accessible through the lips, tongue, and mouth. Their attempts are, in turn, supplemented with detours through Walter Benjamin, Hélène Cixous, and Friedrich Nietzsche. The paper draws attention to the German distinction between Geschmack and Kosten as well as the role taste may play in relation to faith, the call to love, justice, and messianism. The messiah of love and justice will have been that one who proclaims: taste the flesh.

Chronic Hypoxia as a Potential Factor in Human Life-threatening Diseases

2017 ◽  
Vol 10 (4) ◽  
pp. 3759-3762
Author(s):  
Sandhya MNVS ◽  
Vanitha K ◽  
Ramesh A
Keyword(s):  
Chronic Hypoxia ◽  
Atmospheric Oxygen ◽  
Human Life ◽  
The Body ◽  
Cellular Damage ◽  
Otto Warburg ◽  
Regular Treatment ◽  
Breathing Exercises ◽  
Hypoxic Conditions ◽  
Cancerous Cell

The review article focuses on the importance of adequate oxygen levels in the body as cure and therapy for many ailments. It is known that hypoxia is the cause for cellular damage and if it can be applied to major patho-physiology’s, it can be observed that slow and chronic hypoxic conditions are the cause for most of the diseases. On the contrary, providing each cell of the body with proper oxygen may be helpful in maintaining the immunity of the body and therefore treating many disease conditions. This theory, if tested may show positive results in heart related diseases, neuronal disorders, stresses, digestive disorders and the unresolved cancer too. Slow decrease in the levels of atmospheric oxygen could be a reason to induce chronic hypoxia. According to Dr. Otto Warburg, a Noble laurate, a normal cell when deprived of oxygen, may get converted to a cancerous cell, whereas a cancerous cell cannot survive in aerobic conditions. If this part of his research be concentrated on, there could be fruitful results in the treatment of cancer. To maintain adequate levels of oxygen in the body, simple yogic breathing practices are helpful. And to maintain the adequate atmospheric oxygen, trees and plants which cleanse the atmospheric air are useful. Clinical surveys on volunteers who have been practicing regular breathing exercises can prove the fact that proper and concentrated respiration could prevent many diseases. Thus, supplementing breathing exercises along with the regular treatment for cancer patients could be helpful in alleviating cancer and other diseases.

scholarly journals Migration of Silver and Copper Nanoparticles from Food Coating

Coatings ◽  
2021 ◽  
Vol 11 (4) ◽  
pp. 380
Author(s):  
Hamed Ahari ◽  
Leila Khoshboui Lahijani
Keyword(s):  
Copper Nanoparticles ◽  
Inductively Coupled Plasma ◽  
Food Packaging ◽  
Human Life ◽  
Analytical Techniques ◽  
Optical Emission ◽  
Atomic Emission ◽  
The Body ◽  
Toxic Effects ◽  
Inductively Coupled

Packaging containing nanoparticles (NPs) can increase the shelf life of products, but the presence of NPs may hazards human life. In this regard, there are reports regarding the side effect and cytotoxicity of nanoparticles. The main aim of this research was to study the migration of silver and copper nanoparticles from the packaging to the food matrix as well as the assessment techniques. The diffusion and migration of nanoparticles can be analyzed by analytical techniques including atomic absorption, inductively coupled plasma mass spectrometry, inductively coupled plasma atomic emission, and inductively coupled plasma optical emission spectroscopy, as well as X-ray diffraction, spectroscopy, migration, and titration. Inductively coupled plasma-based techniques demonstrated the best results. Reports indicated that studies on the migration of Ag/Cu nanoparticles do not agree with each other, but almost all studies agree that the migration of these nanoparticles is higher in acidic environments. There are widespread ambiguities about the mechanism of nanoparticle toxicity, so understanding these nanoparticles and their toxic effects are essential. Nanomaterials that enter the body in a variety of ways can be distributed throughout the body and damage human cells by altering mitochondrial function, producing reactive oxygen, and increasing membrane permeability, leading to toxic effects and chronic disease. Therefore, more research needs to be done on the development of food packaging coatings with consideration given to the main parameters affecting nanoparticles migration.

scholarly journals Design of Free Stalls for Dairy Herds: A Review

Ruminants ◽  
2021 ◽  
Vol 1 (1) ◽  
pp. 1-22
Author(s):  
Frank van Eerdenburg ◽  
Lars Ruud
Keyword(s):  
Optimal Design ◽  
Dairy Cattle ◽  
Animal Welfare ◽  
Milk Yield ◽  
High Impact ◽  
The Body ◽  
Dairy Herds ◽  
Productive Life ◽  
To Come ◽  
Available Information

Lying is an important behavior of dairy cattle. Cows should spend more than 50% of a day lying as it has a high impact on their milk yield and animal welfare. The design, size, and flooring properties of the free stalls influence the time cows spend lying, the way they lie down, and their rising movements. The purpose of this review is to provide an overview of the currently available information with the aim to assist farmers and advisors to come to an optimal design of the free stalls. The design of the free stalls should enable the cows to move and lie in positions as natural as possible. Cows should rest, with all parts of the body, on a clean, dry and soft bed, be able to stretch their front legs forward, lie on their sides with unobstructed space for their neck and head, and rest with their heads against their flanks without hindrance from a partition. When they stand, they should not be hindered by neck rails, partitions, or supports. A comfortable place for cows to lie down helps cows to stay healthy, improve welfare, and increase milk yield. Hence, the probability of a longer productive life for the cows increases and the number of replacements per year decreases.

scholarly journals What does it Mean to be a Man? Trans Masculinities, Bodily Practices, and Reflexive Embodiment

2021 ◽  
pp. 1097184X2110085
Author(s):  
Sofia Aboim ◽  
Pedro Vasconcelos
Keyword(s):  
United Kingdom ◽  
Hegemonic Masculinity ◽  
The Body ◽  
The Political ◽  
The United Kingdom ◽  
Reflexive Practice ◽  
Bodily Experiences ◽  
To Come

Confronted with the centrality of the body for trans-masculine individuals interviewed in the United Kingdom and Portugal, we explore how bodily-reflexive practices are central for doing masculinity. Following Connell’s early insight that bodies needed to come back to the political and sociological agendas, we propose that bodily-reflexive practice is a concept suited to account for the production of trans-masculinities. Although multiple, the journeys of trans-masculine individuals demonstrate how bodily experiences shape and redefine masculinities in ways that illuminate the nexus between bodies, embodiments, and discursive enactments of masculinity. Rather than oppositions between bodily conformity to and transgression of the norms of hegemonic masculinity, often encountered in idealizations of the medicalized transsexual against the genderqueer rebel, lived bodily experiences shape masculinities beyond linear oppositions. Tensions between natural and technological, material and discursive, or feminine and masculine were keys for understanding trans-masculine narratives about the body, embodiment, and identity.

HOMERIC CONCERNS: A METAPOETIC READING OF LUCRETIUS, DE RERUM NATURA 2.1–19

2013 ◽  
Vol 63 (2) ◽  
pp. 780-784 ◽  
Author(s):  
Sydnor Roy
Keyword(s):  
The Body ◽  
Great Pleasure ◽  
De Rerum Natura ◽  
Poetic Tradition ◽  
The Troubles ◽  
Roman World ◽  
Programmatic Statement ◽  
To Come ◽  
The Mind ◽  
Line Spread

Suave, mari magno turbantibus aequora ventise terra magnum alterius spectare laborem;non quia vexari quemquamst iucunda voluptas,sed quibus ipse malis careas quia cernere suave est.suave etiam belli certamina magna tueri 5per campos instructa tua sine parte pericli.sed nil dulcius est, bene quam munita tenereedita doctrina sapientum templa serena,despicere unde queas alios passimque videreerrare atque viam palantis quaerere vitae, 10certare ingenio, contendere nobilitate,noctes atque dies niti praestante laboread summas emergere opes rerumque potiri.o miseras hominum mentes, o pectora caeca!qualibus in tenebris vitae quantisque periclis 15degitur hoc aevi quodcumquest! nonne viderenil aliud sibi naturam latrare, nisi utquicorpore seiunctus dolor absit, mensque fruaturiucundo sensu cura semota metuque?(Lucr. 2.1–19)It is pleasant, when the winds stir up the waters on the great sea,to watch the great struggle of another from land;not because it is a great pleasure that anyone be troubled,but because it is pleasant to observe the troubles you yourself lack.It is also pleasant to watch the great contests of war 5spread out over the plains without taking any part in the danger.But nothing is more pleasing than to hold lofty yet calm templesthat are well defended by the teachings of wise men,from which you can look down and see others everywherego astray and wander while seeking the path of their life, 10competing in wits and contending over their nobility;throughout nights and days they strive with outstanding labourto come out at the peak of riches and have power over everything.O wretched minds of men, O blind hearts!In what shadows of life and in how many dangers 15is this bit of life, whatever it may be, being spent by you! Do you not seethat nature barks for nothing other than this – thatgrief be separated from the body and far away, and that the mind enjoypleasant feelings cut off from anxiety and fear? Epicurus' advice to his young friend Pythocles to ‘flee all education, raising up the top sail’ (παιδείαν δὲ πᾶσαν, μακάριε, ϕεῦγε τἀκάτιον ἀράμενος, Diog.Laert. 10.6 = Epicurus fr. 163 Us.) contains an allusion to Circe's advice to Odysseus in Odyssey 12.37–58. For much of the Greek (and Roman) world, education was based on the Homeric epics, and thus Epicurus' statement represents a complicated position towards Homer in particular and poetry in general. Epicurean philosophy rejects poetry because it is misleading about the gods and the nature of the soul, but Epicurus and his followers, most notably Philodemus and Lucretius, engage in poetic allusion and even the composition of poetry. Much work has been done on allusions to poetry in all three writers, but I hope here to bring out a heretofore unnoticed poetic allusion at the start of De rerum natura Book 2, in which Lucretius makes a programmatic statement about not only his philosophy, but also his poetry and its place in the poetic tradition.

Can animals sing? On birdsong, music and meaning

2013 ◽  
Vol 52 (2) ◽  
pp. 272-286 ◽  
Author(s):  
Hektor KT Yan
Keyword(s):  
Human Life ◽  
Human Beings ◽  
A Value ◽  
Music And Meaning ◽  
To Come ◽  
Factual Issue ◽  
The Way

This article deals with conceptual questions regarding claims to the effect that humans and animals share artistic abilities such as the possession of music. Recent works focusing on animals, from such as Hollis Taylor and Dominique Lestel, are discussed. The attribution of artistic traits in human and animal contexts is examined by highlighting the importance of issues relating to categorization and evaluation in cross-species studies. An analogy between the denial of major attributes to animals and a form of racism is drawn in order to show how questions pertaining to meaning can impact on our understanding of animal abilities. One of the major theses presented is that the question of whether animals possess music cannot be answered by a methodology that is uninformed by the way concepts such as music or art function in the context of human life: the ascription of music to humans or non-humans is a value-laden act rather than a factual issue regarding how to represent an entity. In order to see how humans and animals share a life in common, it is necessary to come to the reflective realization that how human beings understand themselves can impact on their perception and experience of human and non-human animals.

The Receding Animal: Theorizing Anxiety and Attachment in Psychoanalysis from Freud to Imre Hermann

2016 ◽  
Vol 29 (1) ◽  
pp. 55-76 ◽  
Author(s):  
Lydia Marinelli ◽  
Andreas Mayer
Keyword(s):  
Oedipus Complex ◽  
Death Instinct ◽  
Case Histories ◽  
The Core ◽  
The Status ◽  
Animal Phobias ◽  
Indirect Observation ◽  
To Come ◽  
Wolf Man ◽  
Little Hans

ArgumentAnimals played an important role in the formation of psychoanalysis as a theoretical and therapeutic enterprise. They are at the core of texts such as Freud's famous case histories of Little Hans, the Rat Man, or the Wolf Man. The infantile anxiety triggered by animals provided the essential link between the psychology of individual neuroses and the ambivalent status of the “totem” animal in so-called primitive societies in Freud's attempt to construct an anthropological basis for the Oedipus complex in Totem and Taboo. In the following, we attempt to track the status of animals as objects of indirect observation as they appear in Freud's classical texts, and in later revisionist accounts such as Otto Rank's Trauma of Birth and Imre Hermann's work on the clinging instinct. In the 1920s and 1930s, the Freudian conception of patients' animal phobias is substantially revised within Hermann's original psychoanalytic theory of instincts which draws heavily upon ethological observations of primates. Although such a reformulation remains grounded in the idea of “archaic” animal models for human development, it allows to a certain extent to empiricize the speculative elements of Freud's later instinct theory (notably the death instinct) and to come to a more embodied account of psychoanalytic practice.

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