scholarly journals An Overview of Stress Management

2021 ◽  
Vol 8 (S1-Feb) ◽  
pp. 225-229
Author(s):  
Bi Bi Ameena
Keyword(s):  
Immune System ◽  
Life Events ◽  
Complex Stress ◽  
The Body ◽  
Daily Routine ◽  
Negative Experiences ◽  
Mind And Body ◽  
The Face ◽  
And Function ◽  
The Mind

Stress is extremely complex. The state of the body and that of the mind are closely related. When we start to examine what that “something” is, it gets complex. Stress produces a state of physical and mental tension and frustration. Stress is not necessarily something bad, it is also positive and all depends on how we take it. If the mind is relaxed we can see, the muscles in the body will also be relaxed. Some stress can be useful. Stress is a normal, general and universal reaction to life events. It is what you feel when life demands more than you handle. Stress occurs too long or too often which causes problems. It can affect our normal daily routine. Too much stress increases the risk for mental and physical illness and weakens immune system. Stress problems are highly common with many people reporting experiencing extreme levels of distress or negative stress. Being “stressed out” is thus a common or universal human phenomenon that has an impact on almost everyone. When we have lot to do to, we tend to feel much more stressed out. Most people use the word stress to refer to negative experiences which leave us feeling submerged and unpleasant. Only few people enjoy the feeling of being overwhelmingly stressed in the face of great change. Our experiences and feeling of stressed varies in intensity between high, medium and low. People do not like experiencing the peak of stress. Meditation and yoga is recognised as a form of mind-body medicine and a very good relaxation technique. Even exercising has a very good benefit in relaxing the mind and body. We tend to ignore the difficulties of how and why stress makes us feel depressed, exhausted and function the way it does.Suitable and appropriate amount of stress can actually stimulate passion for work, tap hidden abilities and even provoke, ignite inspirations. Stress can make a person creative, productive and constructive, when it is identified and well managed.

Jean-Luc Nancy and the Extension of the Mind

2019 ◽  
Vol 63 (2) ◽  
pp. 347-362
Author(s):  
Rona Cohen ◽  
Keyword(s):  
The Body ◽  
Sexual Relation ◽  
Fertile Ground ◽  
Mind And Body ◽  
The Face ◽  
The Mind ◽  
Point Of Departure

This essay explores Jean-Luc Nancy’s philosophical return to Cartesian philosophy, specifically to Descartes’s preoccupation with the relation of mind and body, as a fertile ground from which to develop an ontology of the body in (1992). It explores Nancy’s reasons for revisiting the Cartesian thinking framework, which on the face of it, is of little value to an ontology of the body. I argue that Descartes’s impasse in accounting for both mind/body dualism and their union constitutes Nancy’s point of departure in constructing an ontology of the body in , thereby transforming Descartes’s impasse into a productive aporia, in the Derridean sense of the term. To fully understand the significance of the notion of “relation” in Nancy’s’ philosophy, I turn to his reading of Lacan’s famous aphorism “there is no sexual relation” and explore its ontological implications.

Variations of the Mixed Discourse

2018 ◽  
Author(s):  
Chantal Jaquet
Keyword(s):  
The Body ◽  
States Of Mind ◽  
Mind And Body ◽  
The Mind ◽  
Shed Light

Lastly, on the basis of this definition, the author shows how affects shed light on the body-mind relationship and provide an opportunity to produce a mixed discourse that focuses, by turns, on the mental, physical, or psychophysical aspect of affect. The final chapter has two parts: – An analysis of the three categories of affects: mental, physical, and psychophysical – An examination of the variations of Spinoza’s discourse Some affects, such as satisfaction of the mind, are presented as mental, even though they are correlated with the body. Others, such as pain or pleasure, cheerfulness (hilaritas) or melancholy are mainly rooted in the body, even though the mind forms an idea of them. Still others are psychophysical, such as humility or pride, which are expressed at once as bodily postures and states of mind. These affects thus show us how the mind and body are united, all the while expressing themselves differently and specifically, according to their own modalities.

scholarly journals On The Verge of the Hybrid Mind

2021 ◽  
Vol 1 (1) ◽  
pp. 30-43
Author(s):  
Surjo Soekadar ◽  
Jennifer Chandler ◽  
Marcello Ienca ◽  
Christoph Bublitz
Keyword(s):  
Human Brain ◽  
Natural Environment ◽  
The Body ◽  
The Self ◽  
Cognitive Systems ◽  
Privacy And Security ◽  
Technological Artifacts ◽  
Mind And Body ◽  
The Mind ◽  
The Brain

Recent advances in neurotechnology allow for an increasingly tight integration of the human brain and mind with artificial cognitive systems, blending persons with technologies and creating an assemblage that we call a hybrid mind. In some ways the mind has always been a hybrid, emerging from the interaction of biology, culture (including technological artifacts) and the natural environment. However, with the emergence of neurotechnologies enabling bidirectional flows of information between the brain and AI-enabled devices, integrated into mutually adaptive assemblages, we have arrived at a point where the specific examination of this new instantiation of the hybrid mind is essential. Among the critical questions raised by this development are the effects of these devices on the user’s perception of the self, and on the user’s experience of their own mental contents. Questions arise related to the boundaries of the mind and body and whether the hardware and software that are functionally integrated with the body and mind are to be viewed as parts of the person or separate artifacts subject to different legal treatment. Other questions relate to how to attribute responsibility for actions taken as a result of the operations of a hybrid mind, as well as how to settle questions of the privacy and security of information generated and retained within a hybrid mind.

Clinical Neuropsychologist, 20 years’ experience, UK

2020 ◽  
pp. 229-232
Author(s):  
Markus Reuber ◽  
Gregg H. Rawlings ◽  
Steven C. Schachter
Keyword(s):  
Epileptic Seizures ◽  
Body Part ◽  
Body Awareness ◽  
Physical Symptoms ◽  
The Body ◽  
Mind And Body ◽  
Epileptic Attack ◽  
The Individual ◽  
The Mind ◽  
Experience Of Illness

This chapter explores how dissociation of awareness of either the mind or the body can be experienced by everyone to some degree. It has been suggested that in Non-Epileptic Attack Disorder (NEAD), a protective mechanism of enabling individuals to detach from the difficult emotions they have not yet been able to make sense of has led to a detachment from the awareness of the body, thus resulting in physical symptoms that resemble epileptic seizures. Treatment therefore lies in improving both mind and body awareness. Working with individuals with NEAD or Dissociative Seizures introduces one to the multifaceted nature of humanity. Although there are common themes that emerge through psychological assessment—such as prior experience of illness, neurological insult or physical injury to a specific body part, difficulty recognizing stress in the body or mind, or a tendency to use unhelpful coping strategies during prolonged periods of stress,—no two persons with NEAD have the same seizures because each individual’s experience is unique, making the nature and clinical presentation of the seizure-like experiences idiosyncratic. Despite this, it is always possible to discover the reason that individuals with NEAD experience the symptoms they do, even if it is sometimes initially hard for the individual to accept or believe this.

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>

The Mental Aspects of Ordinary Disease

1874 ◽  
Vol 20 (91) ◽  
pp. 387-409
Author(s):  
J. Milner Fothergill
Keyword(s):  
Middle Ages ◽  
The Body ◽  
Human Intelligence ◽  
Natural Light ◽  
Limited Extent ◽  
Dark Ages ◽  
Human Understanding ◽  
Natural Man ◽  
The Face ◽  
The Mind

The relations of body and mind are becoming not only much more comprehensible, but even much better understood, since science has shaken off the incubus of theological teaching as to the severance of soul and body. As long as the mind was something separated from the body, or only united to it by slack and loosely fitting ties, mental phenomena could have nothing to do with bodily conditions—insanity was a disease of the soul; and the monk, standing over a miserable lunatic chained to a staple in a wall, and flogging him in order to make him cast his devil out, was a logical outcome of this hypothesis, however repugnant to more recent and correcter views. The baneful psychology of theologians is now thoroughly undermined, and the erroneous and mischievous superstructure is cracking and gaping on every side, and ere long the ground occupied by a crumbling ruin will be covered by a gradually growing erection based on a foundation of facts, and reared by an expanding intelligence. The union of psychology and physiology is the closing of the circuit, in one direction, of the pursuit after knowledge, and forms the initiation of a rational and intelligible comprehension of the mind and of its relation to corporeal conditions. How such mistaken and false ideas of the word melancholia, as those entertained by the monk as an alienist physician, could have attained their sway in the face of such maxim as mens sana in corpore sano, only becomes intelligible when we remember the ignorance, the superstitious prejudices, the contempt for the knowledge of the natural man, which ever characterise the theological mind, and which found their highest expression during the monkish supremacy of the dark ages—that interval of black ignorance which intervened betwixt the decadence of Latin civilisation and that intellectual evolution, the Renaissance, which indicated the advent of the reign of human intelligence. Slowly but surely was the emancipation of the intellect from the fetters of priestly tyranny achieved, as death thinned the ranks of its opponents, and the grim despotism of Torquemada and his coadjutors waned into the pettier and less terrible persecution of more recent ecclesiastics, and the tremendous grip of hierarchical supremacy gradually merged into the palsied, nerveless grasp of a doting and dying theology, the mere spectre of its former self. Curious men were the Church's leaders of the middle ages. In their cathedrals the light of day was only permitted to enter to a limited extent, and that too through the medium of coloured glass, so as to produce the “dim religious light,” while artificial lights burnt up before their altars; so were their minds closed to the natural light of the human understanding, and artificially illumined by the creations of their diseased imaginations, amidst whose coloured rays the white light of truth was always obscured, if not rarely utterly lost. But in the mortality of man lies the hope, the salvation of truth.

scholarly journals Thresholds of Body and Mind

2021 ◽  
Vol 2 (2) ◽  
pp. 052-063
Author(s):  
Andrew Hague
Keyword(s):  
Immune System ◽  
Direct Effect ◽  
The Body ◽  
The Mind

What are the limits? How much can we endure? What will be tolerated. When does anguish start? These limits are the thresholds beyond which suffering starts. They have a direct effect on the immune system which interacts between the body and the mind. It is our built-in, automatic doctor.

scholarly journals „Więc nie ma żadnej choroby w Wenecji?” Obraz epidemii w noweli Tomasza Manna Śmierć w Wenecji

2020 ◽  
Vol 17 (3) ◽  
pp. 283-311
Author(s):  
Ireneusz Ziemiński
Keyword(s):  
Short Story ◽  
Medical Knowledge ◽  
The Body ◽  
Colonial Discourse ◽  
The People ◽  
Complex Image ◽  
The Face ◽  
Asiatic Cholera ◽  
Death In Venice ◽  
The Mind

Tematem artykułu jest złożony obraz epidemii cholery w noweli Tomasza Manna Śmierć w Wenecji. W części pierwszej, poświęconej symbolice zarazy, indyjska cholera została zinterpretowana jako znak ludzkiej skończoności (śmiertelności) oraz przejaw degeneracji artysty, który – prowadząc wcześniej ascetyczny tryb życia – zakochał się w kilkunastoletnim chłopcu. W ten sposób indyjska cholera staje się symbolem buntu ciała przeciwko duchowi, co znajduje także swoje odzwierciedlenie na płaszczyźnie kultury zachodniej (rozum, dyscyplina), ulegającej wpływom wschodnim (zmysły, żywiołowość). W jakiejś zatem mierze nowelę Manna można odczytywać w duchu dyskursu kolonialnego, zgodnie z którym Wschód jest postrzegany jako zagrożenie dla Europy; w ocenie narratora bowiem źródłami indyjskiej cholery są klimat oraz niski poziom medycyny w Indiach. W części drugiej, poświęconej postawom ludzi wobec epidemii, ukazana została polityka władz miasta wobec zbiorowego zagrożenia; pomimo coraz większej liczby zgonów i zachorowań politycy uspokajają mieszkańców, że sytuacja jest pod kontrolą, a rygory higieniczne wynikają z ostrożności. Powodem takiego kłamstwa (powtarzanego także przez mieszkańców Wenecji) jest groźba bankructwa ludzi żyjących z turystyki. Panująca epidemia jest też okazją do napadów rabunkowych, a nawet morderstw, przestępcy wierzą bowiem, że w zaistniałych okolicznościach pozostaną bezkarni. Obraz ten sugeruje, że człowiek jest istotą egoistyczną, w warunkach zagrożenia bardziej troszczącą się o własny los aniżeli o los innych ludzi. “So There Is No Malady in Venice?” The Image of an Epidemic in Thomas Mann’s Short Story Death in Venice The topic of the paper is the complex image of a cholera epidemic in Thomas Mann’s short story Death in Venice. In the first part of the text, devoted to the symbolism of the disease, Asiatic cholera is interpreted as a symbol of human finitude (mortality) and a manifestation of the degeneration of the artist, who, having previously led an ascetic life, falls in love with a teenage boy. Asiatic cholera becomes a symbol of the body rebelling against the mind, which is also reflected on the level of Western culture (reason, discipline) succumbing to Eastern influences (sense, spontaneity). Therefore, Mann’s story can be interpreted from the perspective of colonial discourse, according to which the East is perceived as a threat to Europe; in the narrator’s view, the source of Asiatic cholera is the climate of India and its poor level of medical knowledge. In the second part, devoted to human attitudes towards the epidemic, the article presents the local government’s policy towards the collective threat; despite the growing number of deaths and infections, the politicians are calming people down, claiming that the situation is completely under control and any sanitary restrictions are introduced as a mere precaution. The reason behind the lie (also repeated by the inhabitants of Venice) is the threat of bankruptcy faced by the people who make their living from tourism. The epidemic is also an opportunity for robberies and even murders, because criminals believe that in these circumstances they will remain unpunished. This pessimistic image suggests that humans are egoistic and care more about their own fate than the fate of others when standing in the face of danger.

The Influence of Exercise and Rehabilitation on the Mind and Body

2002 ◽  
Author(s):  
Daniel J. Wallace ◽  
Janice Brock Wallace
Keyword(s):  
Stress Reduction ◽  
Well Being ◽  
The Body ◽  
The Self ◽  
Self Help ◽  
Lower Back ◽  
Mind And Body ◽  
The Mind ◽  
Base Of Support ◽  
Breathing Meditation

Let’s continue on the self-help road to improving fibromyalgia symptoms. Suppose we are eating healthy, well-balanced meals, are no longer smoking, have learned to pace ourselves, cope with changes in the weather, are sleeping well, and have reconfigured the house. At this point, how can the body be trained to reduce pain, stiffness, and fatigue? This chapter will explore how physical, mental, and complementary modalities allow fibromyalgia patients to feel better about their bodies and minds. Therapeutic regimens that help the body and mind, whether physical therapy, yoga, acupuncture, or chiropractic methods, are all based on similar tenets of body mechanics: 1. Fibromyalgia patients will never improve unless they have good posture. Bad posture aggravates musculoskeletal pain and creates tight, stiff, sore muscles. Therefore, stretch, change positions, and have a good workstation that does not require too much leaning or reaching. 2. The way we get around is a demonstration of body mechanics. The fundamental principles of good body mechanics in fibromyalgia include using a broad base of support by distributing loads to stronger joints with a greater surface area, keeping things close to the body to provide leverage, minimizing reaching, and not putting too much pressure on the lower back. Also, don’t stay in the same position for a prolonged period of time. 3. Exercise is necessary. It improves our sense of well-being, strengthens muscles and bones, allows restful sleep, relieves stress, releases serotonin and endorphins, which decreases pain, and burns calories. 4. Don’t be shy about using supports. Whether it be an armrest, special chair, brace, wall, railing, pillow, furniture, slings, pockets, or even another person’s body, supports allow fibromyalgia patients to decrease the amount of weight or stress that would otherwise be applied to the body, producing discomfort or pain. 5. All activities should be conducive to relaxation and stress reduction, whether they be deep breathing, meditation, biofeedback, or guided imagery. There are a surprisingly large number of ways these activities can be carried out. They are discussed in the next few sections.

From Inscribed Bodies to Distributed Persons: Contextualizing Tairona Figural Images in Performance

2003 ◽  
Vol 13 (1) ◽  
pp. 25-40 ◽  
Author(s):  
Matthew G. Looper
Keyword(s):  
Human Body ◽  
Social Action ◽  
Archaeological Site ◽  
The Body ◽  
Sacred Spaces ◽  
Mind And Body ◽  
The Mind ◽  
Art And Architecture ◽  
Ceremonial Architecture

Following trends in anthropology, the human body has recently become an important topic of discourse in archaeology. While some anthropologists consider the body as a social metaphor or site of symbolic inscription, others have questioned the validity of approaches based on the dichotomization and hierarchization of the mind and body. Semasiology, in particular, offers an epistemologically sound basis for interpreting the body, by grounding agency in the socially-structured actions that constitute corporeal space. This article applies the semasiological concept of the action-sign to archaeological problems through an examination of the interrelationship between Tairona anthropomorphic imagery and remains of ceremonial architecture at Pueblito, an archaeological site in Colombia. In both cases, physical remains constitute the traces of the actions through which agential persons created sacred spaces, and the meanings of these spaces may be more fully reconstructed by comparing diverse modes of embodiment. Tairona figural art and architecture constitute a creative technology, serving as an indexically-bound nexus of embodied social action.

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