scholarly journals What is Mental Disorder? Developing an Embodied, Embedded, and Enactive Psychopathology

2021 ◽  
Author(s):  
◽  
Kristopher Nielsen

<p>What we take mental disorder to be has implications for how researchers classify, explain, and treat mental disorders. It also shapes how the public treat those who are experiencing mental disorder. This is the often-underemphasized task of conceptualization, which sits at the foundation of psychopathology research. In this thesis I consider the nature of mental disorder through the lens of a growing perspective known as embodied enactivism. Embodied enactivism is a philosophical position on human functioning that holds the mind to be: embodied (non-cartesian, and constituted by both brain and body), embedded (richly influenced by the physical and social environment across development), and enactive (meaning and experience arise through the precarious organisms’ interactions with the world). After overviewing a selection of current conceptual positions – present either as independent conceptual frameworks or within our classification systems – I move to presenting my own conceptual framework of mental disorder grounded in an embodied, embedded, and enactive view. Some implications of this framework for the task of classification are explored, and a meta-methodological framework for developing explanations of psychopathology is developed. It is shown that the concept of mental disorder developed: moves beyond the internalist bias of many current concepts, recognizes the normative nature of disorder, encourages consideration of cultural and individual variance, does not unduly prioritize brain-level explanations of human behaviour, and can sit comfortably within a wholly natural world view.</p>

2021 ◽  
Author(s):  
◽  
Kristopher Nielsen

<p>What we take mental disorder to be has implications for how researchers classify, explain, and treat mental disorders. It also shapes how the public treat those who are experiencing mental disorder. This is the often-underemphasized task of conceptualization, which sits at the foundation of psychopathology research. In this thesis I consider the nature of mental disorder through the lens of a growing perspective known as embodied enactivism. Embodied enactivism is a philosophical position on human functioning that holds the mind to be: embodied (non-cartesian, and constituted by both brain and body), embedded (richly influenced by the physical and social environment across development), and enactive (meaning and experience arise through the precarious organisms’ interactions with the world). After overviewing a selection of current conceptual positions – present either as independent conceptual frameworks or within our classification systems – I move to presenting my own conceptual framework of mental disorder grounded in an embodied, embedded, and enactive view. Some implications of this framework for the task of classification are explored, and a meta-methodological framework for developing explanations of psychopathology is developed. It is shown that the concept of mental disorder developed: moves beyond the internalist bias of many current concepts, recognizes the normative nature of disorder, encourages consideration of cultural and individual variance, does not unduly prioritize brain-level explanations of human behaviour, and can sit comfortably within a wholly natural world view.</p>


2005 ◽  
Vol 10 (1) ◽  
pp. 95-109 ◽  
Author(s):  
Michelle Beyeler ◽  
Hanspeter Kriesi

This article explores the impact of protests against economic globalization in the public sphere. The focus is on two periodical events targeted by transnational protests: the ministerial conferences of the World Trade Organization (WTO) and the annual meetings of the World Economic Forum (WEF). Based on a selection of seven quality newspapers published in different parts of the world, we trace media attention, support of the activists, as well as the broader public debate on economic globalization. We find that starting with Seattle, protest events received extensive media coverage. Media support of the street activists, especially in the case of the anti-WEF protests, is however rather low. Nevertheless, despite the low levels of support that street protesters received, many of their issues obtain wide public support.


Author(s):  
José Fernández-Cavia ◽  
Assumpció Huertas-Roig

City marketing tries to position cities in the mind of the public, although the process of creating and communicating city brands is still at an early stage of its development. One of the main tools for the communication of these brands is now the World Wide Web. This chapter describes the results of two combined studies (qualitative and quantitative) that analyzes a sample of official city Web sites. The results show that official Web sites of cities give much attention to ease of navigation, but interactivity is much less implemented, especially between users. Furthermore, some lack of attention to the communication aspects of city brands can also be found. Finally, the chapter submits a number of improvement proposals.


Author(s):  
M.G.F. Martin

Sense perception is the use of our senses to acquire information about the world around us and to become acquainted with objects, events, and their features. Traditionally, there are taken to be five senses: sight, touch, hearing, smell and taste. Philosophical debate about perception is ancient. Much debate focuses on the contrast between appearance and reality. We can misperceive objects and be misled about their nature, as well as perceive them to be the way that they are: you could misperceive the shape of the page before you, for example. Also, on occasion, it may seem to us as if we are perceiving, when we do not perceive at all, but only suffer hallucinations. Illusions and hallucinations present problems for a theory of knowledge: if our senses can mislead us, how are we to know that things are as they appear, unless we already know that our senses are presenting things as they are? But the concern in the study of perception is primarily to explain how we can both perceive and misperceive how things are in the world around us. Some philosophers have answered this by supposing that our perception of material objects is mediated by an awareness of mind-dependent entities or qualities: typically called sense-data, ideas or impressions. These intermediaries allegedly act as surrogates or representatives for external objects: when they represent aright, we perceive; when they mislead, we misperceive. An alternative is to suppose that perceiving is analogous to belief or judgment: just as judgment or belief can be true or false, so states of being appeared to may be correct or incorrect. This approach seeks to avoid intermediary objects between the perceiver and the external objects of perception, while still taking proper account of the possibility of illusion and hallucination. Both responses contrast with that of philosophers who deny that illusions and hallucinations have anything to tell us about the nature of perceiving proper, and hold to a form of naïve, or direct, realism. The account of perception one favours has a bearing on one’s views of other aspects of the mind and world: the nature and existence of secondary qualities, such as colours and tastes; the possibility of giving an account of the mind as part of a purely physical, natural world; how one should answer scepticism concerning our knowledge of the external world.


Author(s):  
Patrícia Michelle Oliveira Freire ◽  
Fabiana Andrade Bernardes Almeida

A “questão ambiental” tem tomado a cena pública e estimulado diversos debates sobre as formas humanas de se relacionar com o mundo dito natural. O panorama contemporâneo de mal-estar perante a vida urbana conturbada tem impulsionado o desejo de “retorno à natureza” e, dessa maneira, as viagens a ambientes menos alterados têm sido procuradas e discutidas. Assim sendo, o ecoturismo vem ganhando destaque por sua proposta de se aliar ao elemento educacional a fim de superar a apreciação meramente contemplativa desses ambientes. Dessa maneira, o ecoturismo tem como ideal de sua prática a promoção de uma consciência ecológica amparada pela educação ambiental (EA). Entretanto, também é necessário relacionar o ecoturismo a temas como o consumo e a mercantilização da natureza, que culminam para que essa experiência perca seu caráter transformador e torne-se simplesmente mercadoria e espetáculo. Ademais, a EA possui diferentes vertentes de fundamentação e, assim, o ecoturismo pode basear-se em diferentes propostas educativas. A EA crítica, especificamente, apresenta-se como um projeto político-pedagógico que objetiva a formação de um sujeito (cons)ciente e capacitado a “ler e interpretar” o mundo ao seu redor, ou seja, o ambiente e as relações e conflitos inscritas nele. Dessa forma, como ação educativa, dedica-se a formação humana de um sujeito ecológico, um sujeito crítico que compreende o mundo e suas responsabilidades, assim como também age em respeito ao mundo. Então, estabelecidas as relações entre a EA e o ecoturismo buscou-se analisar se o ecoturismo como prática consciente na “natureza”, pode contribuir para a formação do sujeito ecológico fundamentado na EA crítica. Dessa maneira, tornou-se possível considerar a formação desse sujeito ecológico através da prática do ecoturismo apenas como uma “possibilidade”. Ressaltamos, então, que o caminho para essa formação precisa fundamentar-se na valorização da educação não-formal como parte legítima da formação educativa, buscando superar uma visão idealizada e superficial da natureza tanto na prática do ecoturismo, como na educação ambiental. Ecotourism, critical environmental education and ecological subject’s formation: convergences and challenges The “environmental issue” has taken the public scene and stimulated several debates regarding the human forms of relating with the so called natural world. The discommodity contemporary view relative to the troubled urban life has driven people to nurture a desire to “return to nature” and, for this reason, the travels to less altered natural environments has been sought and debated. Therefore, ecotourism has been gaining attention due to its proposal of allying visits to nature and education in order to go beyond a mere contemplative appreciation of the environment. Thus, ecotourism has aims at promoting ecological awareness supported by environmental education. However, it is necessary to associate the activity to topics such as consumption and trade of nature that result in the loss and transformation of the experience, turning the experience into mere merchandise and entertainment. Furthermore, environmental education is composed by different grounds of substantiation and, because of that, ecotourism practice can be based on a broad range of educational proposals. The critical environmental education presents itself as a political-pedagogical project that aims at the formation of an aware subject capable to “reads and interprets” the world around him, that is, the environment and the relations and conflicts contained in it. Therefore, as an educational action, it is dedicated to the human formation of an ecological subject, a critical being, that comprehends the world and his responsibilities as well as acts in respect to the planet. So, once established the relations between environmental education and ecotourism, we will assess whether ecotourism, as a conscious practice in “nature”, can contribute with the formation of an ecological being based on a critical environmental education. By this way, it was possible to consider the formation of this ecological subject through ecotourism only as a "possibility". In this paper, we emphasize that the way for this formation must be based on the valorization of non-formal education as a legitimate part of the individual’s formation, seeking to overcome an idealized and superficial vision of nature, both in ecotourism and in environmental education. KEYWORDS: Ecotourism; Critical Environmental Education; Ecological Subject.


2010 ◽  
Vol 112 (2) ◽  
pp. 488-508
Author(s):  
Eduardo Manuel Duarte

Background/Context Prior work on Hannah Arendt and education has focused on democratic education, multicultural education, and conservatism in education. Most of these studies have concentrated on her essay, “The Crisis in Education.” While this study extends that work, it does so by taking up the lesser studied but equally relevant piece, “Reflections on Little Rock.” Furthermore, sparse attention has been paid to Arendt's work on thinking in relation to work on education. This piece seeks to fill these gaps in the scholarship on Arendt and education. Purpose/Objective/Research Question/Focus of Study Following Arendt, my inquiry is concerned with what we might call “the life of the student mind.” Two central questions guide this inquiry: What are students qua students doing that prepares them in advance for renewing a common world? How, as students, are they engaged with the world without being asked to take responsibility for it? Research Design This study is a comparative exegesis of Arendt, reading her early essays, “Reflections on Little Rock” and “The Crisis in Education,” through the lens of Thinking, the first volume of her final and posthumously published work, The Life of the Mind. The study is heavily supported by research conducted in the Arendt digital archives. Conclusions/Recommendations This exegesis reveals new insights into Arendt's mapping of the educational sphere and the principal activity taking place therein, namely, educational thinking. The close comparative reading of Arendt's early and later work produces a philosophical construction of the educational sphere as a liminal zone between past and future, a gap between the private sphere of the home, and the political sphere of the public realm. In turn, the primary result of this study is the articulation of a distinctly Arendtian conception of educational thinking as occurring in an existential space of solitude where students, withdrawn from the continuity of everyday life, engage in an activity that enables them to reflect upon and critically reimagine the world and thereby prepare for world-caring.


2000 ◽  
Vol 47 ◽  
pp. 91-104
Author(s):  
Roger Fellows

Oscar Wilde remarked in The Picture of Dorian Gray that, ‘It is only the shallow people who do not judge by appearances.’ Over three centuries of natural science show that, at least as far as the study of the natural world is concerned, Wilde's epigram is itself shallow. Weber used the term ‘disenchantment’ to mean the elimination of magic from the modern scientific world view: the intellectual rationalisation of the world embodied in modern science has made it impossible to believe in magic or an invisible God or gods, without a ‘sacrifice of the intellect’.


2008 ◽  
Vol 32 (2) ◽  
pp. 305
Author(s):  
Mark Loane

?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.


2017 ◽  
Vol 35 (2) ◽  
pp. 199
Author(s):  
Alberto Fergusson ◽  
Miguel Gutierrez-Pelaez

Despite new evidence, procedures, client testimony, and movements around the world, old myths regarding schizophrenia still prevail among both the public and mental health professionals.  Thirty years have passed since the mind-blowing publication in 1987 of the Vermont Longitudinal Study of Persons with Severe Mental Illness (Harding, Brooks, Ashikaga, Straus, & Breier), which led to Harding and Zahniser’s 1994 article, Empirical Correction of Seven Myths about Schizophrenia with Implications for Treatment.  We need to systematically review what we know and what we do not know in the light of new evidence.  We need to find ways  to communicate  the knowledge derived from academic research on schizophrenia and psychosis to professionals working with this population, and to people with schizophrenia and their families. Thus can we begin to break down the rock-solid prejudices that have been rooted in humanity for centuries.


2004 ◽  
Vol 45 (110) ◽  
pp. 294-320 ◽  
Author(s):  
Bethânia Assy

This paper aims to discuss the Arendtian notions of appearance and perception in order to promote a displacement of those conceptions from the generally associated domain of passive apprehension of the faculty of knowledge towards the domain of a praxiology of action and language, based on an active perception. Arendt's appropriations on the Heideggerian "to take one's <it> place" (sich hin-stellen) will be discussed, as well as the Augustinian "finding oneself in the world" (diligere). A twofold disposition of appearance will be distinguished: producing and position, whose transposed to the Arendtian notion of world correspond, respectively, to fabrication (poiesis) of the world, man's objective in-between space, and to action (praxis) in the world, man's subjective in-between space. Those conceptual replacements, in a broad sense, uphold a closer imbrication between the activities of the mind and acting, stricto sensu, and consequently, foment not only the valorization of the public space, but the visibility of our acts and deeds as well, calling out the dignity of appearance in ethics.


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