scholarly journals Effect of Deha Prakruti on Intelligence - An Appraisal

2021 ◽  
Vol 12 (3) ◽  
pp. 485-489
Author(s):  
Navoday Raju N R ◽  
Raole Vaidehi

Ayurveda lays great emphasis on the concept of Prakruti (body constitution) in the diagnosis, prognosis and treatment. Panchamahabhoota (five basic elements of the universe) in different permutation and combination form Tridosha (three humors of the body). Prakruti is formed depending on the predominance of any one or two or three Dosha at the time of conception. Prakruti is of two types: Dosha Prakruti or Deha Prakruti and Gunamayi Prakruti or Manasa Prakruti. Deha Prakruti is of 7 types. Vataja, Pittaja, Sleshmaja, Samsargaja [combination of two Dosha] i.e., Vata-Pitta, Pitta-Sleshma, Sleshma-Vata and Sannipataja [combination of three Dosha] i.e., Vata-Pitta-Sleshma. The person of each Prakruti is mentioned to be endowed with different characteristic features which includes physical and psychological features, abilities etc. Medha (intelligence), Smruti (memory) are psychological factors differentiating one person from other with respect to ability to perform any task. Prakruti is the deciding factor of various psychological characters including Medha. This article aims at studying the effect of Deha Prakruti on intelligence.

2021 ◽  
Vol 12 (5) ◽  
pp. 42-44
Author(s):  
S Mahespriya ◽  
H Vetha Merlin Kumari ◽  
H Nalini Sofia ◽  
T Lakshmi Kantham ◽  
R Meena Kumari

Background: Siddha medicine is an ancient script of medicine has been originated in South India. The concept of the Siddha system is based on fundamental principles of 96 thathuvangal which include five basic elements of the Universe, Udal thadhugal, and Uyir thadhugal etc. The physical health of the human body is maintained by three humors vathm, pitham, kabam which are the basic vital forces of humans. Udaliyal assessment is an essential tool, to diagnose any variation in the three vital forces. This study was to evaluate the body constitution in Uthiravatha Suronitham (Rheumatoid arthritis). This study was conducted in the outpatient department maruthuvam, Ayothidoss pandithar hospital, National Institute of Siddha, Chennai. 50 Uthiravatha Suronitham patients were selected to analyze the body constitution of Uthiravatha suronitham disease. The study details were collected by using the questionnaire in the data collection questionnaire. vathakaba thegi and vathapitha thegi body constitutions were more prone to Uthiravatha suronitham disease. The traits of thega illakanam, can be used for the line of treatment to the Uthiravatha suronitham patients along with dietary habits, behavioural modifications. etc.


2018 ◽  
Vol 8 (1) ◽  
pp. 49-66
Author(s):  
Monika Szuba

The essay discusses selected poems from Thomas Hardy's vast body of poetry, focusing on representations of the self and the world. Employing Maurice Merleau-Ponty's concepts such as the body-subject, wild being, flesh, and reversibility, the essay offers an analysis of Hardy's poems in the light of phenomenological philosophy. It argues that far from demonstrating ‘cosmic indifference’, Hardy's poetry offers a sympathetic vision of interrelations governing the universe. The attunement with voices of the Earth foregrounded in the poems enables the self's entanglement in the flesh of the world, a chiasmatic intertwining of beings inserted between the leaves of the world. The relation of the self with the world is established through the act of perception, mainly visual and aural, when the body becomes intertwined with the world, thus resulting in a powerful welding. Such moments of vision are brief and elusive, which enhances a sense of transitoriness, and, yet, they are also timeless as the self becomes immersed in the experience. As time is a recurrent theme in Hardy's poetry, this essay discusses it in the context of dwelling, the provisionality of which is demonstrated in the prevalent sense of temporality, marked by seasons and birdsong, which underline the rhythms of the world.


2019 ◽  
Vol 24 (2) ◽  
pp. 343-367
Author(s):  
Roberto Paura

Transhumanism is one of the main “ideologies of the future” that has emerged in recent decades. Its program for the enhancement of the human species during this century pursues the ultimate goal of immortality, through the creation of human brain emulations. Therefore, transhumanism offers its fol- lowers an explicit eschatology, a vision of the ultimate future of our civilization that in some cases coincides with the ultimate future of the universe, as in Frank Tipler’s Omega Point theory. The essay aims to analyze the points of comparison and opposition between transhumanist and Christian eschatologies, in particular considering the “incarnationist” view of Parousia. After an introduction concern- ing the problems posed by new scientific and cosmological theories to traditional Christian eschatology, causing the debate between “incarnationists” and “escha- tologists,” the article analyzes the transhumanist idea of mind-uploading through the possibility of making emulations of the human brain and perfect simulations of the reality we live in. In the last section the problems raised by these theories are analyzed from the point of Christian theology, in particular the proposal of a transhuman species through the emulation of the body and mind of human beings. The possibility of a transhumanist eschatology in line with the incarnationist view of Parousia is refused.


Author(s):  
Nikita A. Solovyev ◽  

A ternary ontological model in which the living being is a triad of I – form – substrate is described. I is an intangible subject, contemplating the content of consciousness and controlling the material body, which is the unity of the form and the substrate. The contents of consciousness are connected both with the form of the body, which I contemplate in the inner “mental space” in the form of in­formation, and with the substrate, which embodies the forms of the body and is responsible for sensations and intentions. The problem of control of the material body by the non-material self is solved under the assumption that the human brain is a quantum object. The ternary model of a living being is inscribed in an absolute ontology, in which the Absolute also has a threefold structure and is the unstitched unity of the absolute I, the absolute Form and the absolute Sub­strate. The Absolute creates the other world with its threefold energies, which provides the threefold structure of a living being. The created world arises from the timeless world of the potential possibilities of the Universe, which modern cosmology associates with its wave function. Created entities arise in the process of alienation from the Absolute, resulting in free will.


2015 ◽  
Vol 9 (3) ◽  
pp. 95-105
Author(s):  
HASMIK SHAPAGHATYAN

The analyses ofthe discussed problem shows that despite a diversity ofstudies on theoretical and practical concepts in the sphere of personality developments, each of them has some basic principals a combination ofwhich provides an opportunity to make an in-depth and comprehensive analysis of the formation and the development of a personality of a political leader. The article emphasizes the political and psychological factors contributing to the formation of personality during childhood and adolescence, which lead to the formation of a unique personal qualities of a political leader (nargization, identification, as well as factors of formation and expression of inferiority and domination), which further define the direction of the person as a leader, as well as the implementation of effective and in the true sense of the word the course of their national policy.


2004 ◽  
Vol 8 (5) ◽  
pp. 353-356
Author(s):  
Fara P. Redlick ◽  
James C. Shaw

Background: Segmental neurofibromatosis type 1 (NF-1) has the characteristic features of generalized NF-1 but is isolated to a particular segment of the body. Segmental NF-1 results from a postzygotic mutation during embryogenesis in the NF-1 gene on chromosome 17. The embryologic timing of the mutation and cell types affected predict the clinical phenotype. Objective: We present a case of a 52-year-old woman with segmental neurofibromas isolated to the right cheek and neck. We review the recent literature on the genetic and cellular differences between the various clinical manifestations of segmental NF-1. Methods: A MEDLINE search for cases of segmental neurofibromatosis was conducted. Results: In patients with segmental NF-1 presenting as neurofibromas-only, the distribution follows a neural distribution in dermatomes because the genetic mutation appears to be limited to Schwann cells. In patients with pigmentary changes only, the NF-1 mutation has been shown to occur in fibroblasts and the distribution tends to follow the lines of Blaschko. Conclusion: Our patient's neurofibromas were secondary to a postzygotic mutation in the NF-1 gene of neural crest–derived cells. This mutation most likely occurred later in embryogenesis in cells that had already differentiated to Schwann cells and were committed to the dermatomal distribution of the right neck and cheek region (C2).


The current state of interethnic relations indicates that, along with the processes of globalization, there are reverse processes of deglobalization, which are reflected in the desire of peoples to preserve national identity. One of the factors in the emergence of multicultural conflicts is ethnopsychological differences between nations and peoples. On the basis of the analysis of literary sources the most characteristic features of representatives of the European and Russian cultures are allocated. The author proceeds from the assumption that ethnopsychological features are determined both archetypically and ethnogenetically, ie socioculturally. Myths, legends, fairy tales, epics, rituals, orders, archaeological, psycholin guistic, socioanthropological, historical data allow the reproduction of some significant ethnopsychologica l features of a particular people. As a result of the application of this approach, certain features inherent in Europeans and Russians were identified, which allows to expand the dimensions of the generally accepted context of understanding the problem.


2020 ◽  
pp. 164-188
Author(s):  
Gerard O'Daly

The chapter discusses Augustine’s presentation in Books 11–14 of the origins of the two cities, heavenly and earthly. The focus is on the creation of the universe, the angels and the rebellion of some of them, and Adam, Eve, and the Fall. Specific themes include: Genesis exegesis; the elaboration of the history theme, with good and bad angels as ‘prologues’ to the two historical human cities; good and evil in the universe; angelic rebels and the nature of the will; death and resurrection; Platonist and Christian views on the body; Pauline flesh and spirit; emotions and passions; sexual desire in paradise and since the Fall; love of self and love of God, and the application of this contrast to the two cities.


Author(s):  
Shams C. Inati

The discussion of the human soul, its existence, nature, ultimate objective and eternity, occupies a highly important position in Islamic philosophy and forms its main focus. For the most part Muslim philosophers agreed, as did their Greek predecessors, that the soul consists of non-rational and rational parts. The non-rational part they divided into the plant and animal souls, the rational part into the practical and the theoretical intellects. All believed that the non-rational part is linked essentially to the body, but some considered the rational part as separate from the body by nature and others that all the parts of the soul are by nature material. The philosophers agreed that, while the soul is in the body, its non-rational part is to manage the body, its practical intellect is to manage worldly affairs, including those of the body, and its theoretical intellect is to know the eternal aspects of the universe. They thought that the ultimate end or happiness of the soul depends on its ability to separate itself from the demands of the body and to focus on grasping the eternal aspects of the universe. All believed that the non-rational soul comes into being and unavoidably perishes. Some, like al-Farabi, believed that the rational soul may or may not survive eternally; others, like Ibn Sina, believed that it has no beginning and no end; still others, such as Ibn Rushd, believed that the soul with all its individual parts comes into existence and is eventually destroyed.


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