Infancy to Adolescence. a Cognitive Developmental Outline with Some Reference to Behaviour and Health Effects
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Applications of Buddhist Philosophy in Psychotherapy
Psychology | Research The Self and the Non-Self: Applications of Buddhist Philosophy in Psychotherapy Contributed by William Van Gordon, Edo Shonin, and Mark D. Griffiths Division of Psychology, Nottingham Trent University Psychological approaches to treating mental illness or improving psychological wellbeing are invariably based on the explicit or implicit understanding that there is an intrinsically existing ‘self’ or ‘I’ entity. In other words, regardless of whether a cognitive-behavioural, psychodynamic, or humanistic psychotherapy treatment model is employed, these approaches are ultimately concerned with changing how the ‘I’ relates to its thoughts, feelings, and beliefs, and/or to its physical, social, and spiritual environment. Although each of these psychotherapeutic modalities have been shown to have utility for improving psychological health, there are inevitably limitations to their effectiveness and there will always be those individuals for whom they are incompatible. Given such limitations, research continuously attempts to identify and empirically validate more effective, acceptable and/or diverse treatment approaches. One such approach gaining momentum is the use of techniques that derive from Buddhist contemplative practice. Although mindfulness is arguably the most popular and empirically researched example, there is also growing interest into the psychotherapeutic applications of Buddhism’s ‘non-self’ ontological standpoint (in which ontology is basically the philosophical study of the nature or essence of being, existence, or reality). Within Buddhism, the term ‘non-self’ refers to the realisation that the ‘self’ or the ‘I’ is absent of inherent existence. On first inspection, this might seem to be a somewhat abstract concept but it is actually common sense and the principle of ‘non-self’ is universal in its application. -
Natural Persons, Juridical Persons and Legal Personhood
Esta revista forma parte del acervo de la Biblioteca Jurídica Virtual del Instituto de Investigaciones Jurídicas de la UNAM www.juridicas.unam.mx http://biblio.juridicas.unam.mx exican M Review aw L New Series V O L U M E VIII Number 1 NATURAL PERSONS, JURIDICAL PERSONS AND LEGAL PERSONHOOD Elvia Arcelia QUINTANA ADRIANO* ABSTRACT. The study of commercial law can be divided into four basic ca- tegories: (a) individuals (natural persons); (b) objects of commerce; (c) legal instruments and (d) administrative and legal procedures. Business relations bet- ween individuals and business entities requires significant legal documentation, including atypical or nonstandard business contracts. A central feature of all business transactions is the “legal entity”, used by organizations worldwide to conduct business. In order for many businesses to carry out routine activities, they must have many of the same legal rights and responsibilities as natural persons. In a word, these entities require “legal personhood”. Which leads us to the question of Legitimation. The most widely used legal instruments are nons- tandardized business contracts. In essense, this is the delineation of contracting parties as entities with well-defined rights and obligations. This authority de- pends, in turn, on the legitimacy of the “personhood” of the contracting parties, which is often a point of dispute in business relations. Regardless of whether one accepts the use of terms “legal entity” and “legal personhood”, they often give rise to immeasurable and diverse conflicts domestically, regional and at global level. This had led to efforts to improve the rules of the International Chamber of Commerce and improve legal models that provide guidance to di- verse nations. -
Chapter 02 Who Am I?
January 8, 2013 at 10:30 AM 452_chapter_02.docx page 1 of 52 CHAPTER 02 WHO AM I? I. WHO AM I? ...................................................................................................................................... 3 A. THREE COMPONENTS OF THE EMPIRICAL SELF (OR ME) ............................................................................. 4 B. EXTENSIONS AND REFINEMENTS OF JAMES’S THEORY ................................................................................ 9 II. SELF-FEELING, SELF-SEEKING, AND SELF-PRESERVATION ............................................................... 14 A. SELF-FEELINGS AS BASIC EMOTIONS ..................................................................................................... 15 B. SELF-CONSCIOUS EMOTIONS .............................................................................................................. 15 C. SELF-FEELINGS AND SELF-STANDARDS .................................................................................................. 17 D. SELF-FEELINGS AND SOCIAL RELATIONSHIPS ........................................................................................... 20 E. SUMMARY AND SYNTHESIS ................................................................................................................. 21 III. GROUP DIFFERENCES IN THE SELF-CONCEPT .................................................................................. 21 A. CULTURAL DIFFERENCES IN THE SELF-CONCEPT ..................................................................................... -
St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death
The University of Akron IdeaExchange@UAkron Williams Honors College, Honors Research The Dr. Gary B. and Pamela S. Williams Honors Projects College Spring 2020 St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death Christopher Choma [email protected] Follow this and additional works at: https://ideaexchange.uakron.edu/honors_research_projects Part of the Christianity Commons, Epistemology Commons, European History Commons, History of Philosophy Commons, History of Religion Commons, Metaphysics Commons, Philosophy of Mind Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Please take a moment to share how this work helps you through this survey. Your feedback will be important as we plan further development of our repository. Recommended Citation Choma, Christopher, "St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death" (2020). Williams Honors College, Honors Research Projects. 1048. https://ideaexchange.uakron.edu/honors_research_projects/1048 This Dissertation/Thesis is brought to you for free and open access by The Dr. Gary B. and Pamela S. Williams Honors College at IdeaExchange@UAkron, the institutional repository of The University of Akron in Akron, Ohio, USA. It has been accepted for inclusion in Williams Honors College, Honors Research Projects by an authorized administrator of IdeaExchange@UAkron. For more information, please contact [email protected], [email protected]. 1 St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death By: Christopher Choma Sponsored by: Dr. Joseph Li Vecchi Readers: Dr. Howard Ducharme Dr. Nathan Blackerby 2 Table of Contents Introduction p. 4 Section One: Three General Views of Human Nature p. -
Life with Augustine
Life with Augustine ...a course in his spirit and guidance for daily living By Edmond A. Maher ii Life with Augustine © 2002 Augustinian Press Australia Sydney, Australia. Acknowledgements: The author wishes to acknowledge and thank the following people: ► the Augustinian Province of Our Mother of Good Counsel, Australia, for support- ing this project, with special mention of Pat Fahey osa, Kevin Burman osa, Pat Codd osa and Peter Jones osa ► Laurence Mooney osa for assistance in editing ► Michael Morahan osa for formatting this 2nd Edition ► John Coles, Peter Gagan, Dr. Frank McGrath fms (Brisbane CEO), Benet Fonck ofm, Peter Keogh sfo for sharing their vast experience in adult education ► John Rotelle osa, for granting us permission to use his English translation of Tarcisius van Bavel’s work Augustine (full bibliography within) and for his scholarly advice Megan Atkins for her formatting suggestions in the 1st Edition, that have carried over into this the 2nd ► those generous people who have completed the 1st Edition and suggested valuable improvements, especially Kath Neehouse and friends at Villanova College, Brisbane Foreword 1 Dear Participant Saint Augustine of Hippo is a figure in our history who has appealed to the curiosity and imagination of many generations. He is well known for being both sinner and saint, for being a bishop yet also a fellow pilgrim on the journey to God. One of the most popular and attractive persons across many centuries, his influence on the church has continued to our current day. He is also renowned for his influ- ence in philosophy and psychology and even (in an indirect way) art, music and architecture. -
PERSONAL and SOCIAL IDENTITY: SELF and SOCIAL CONTEXT John C. Turner, Penelope J. Oakes, S. Alexander Haslam and Craig Mcgarty D
PERSONAL AND SOCIAL IDENTITY: SELF AND SOCIAL CONTEXT John C. Turner, Penelope J. Oakes, S. Alexander Haslam and Craig McGarty Department of Psychology Australian National University Paper presented to the Conference on "The Self and the Collective" Department of Psychology, Princeton University, Princeton, NJ, 7-10 May 1992 A revised version of this paper will appear in Personality and Social Psychology Bulletin Special Issue on The Self and the Collective Professor J. C. Turner Department of Psychology GPO Box 4, ANU Canberra, ACT 2601 Australia Tel: 06 249 3094 Fax: 06 249 0499 Email: [email protected] 30 April 1992 2 Abstract Social identity and self-categorization theories provide a distinctive perspective on the relationship between the self and the collective. They assume that individuals can and do act as both individual persons and social groups and that, since both individuals and social groups exist objectively, both personal and social categorical self-categorizations provide valid representations of self in differing social contexts. As social psychological theories of collective behaviour, they take for granted that they cannot provide a complete explanation of the concrete social realities of collective life. They define their task as providing an analysis of the psychological processes that interact with and make possible the distinctive "group facts" of social life. From the early 1970s, beginning with Tajfel's research on social categorization and intergroup discrimination, social identity theory has explored the links between the self- evaluative aspects of social'identity and intergroup conflict. Self-categorization theory, emerging from social identity research in the late 1970s, made a basic distinction between personal and social identity as differing levels of inclusiveness in self-categorization and sought to show how the emergent, higher-order properties of group processes could be explained in terms of a functional shift in self-perception from personal to social identity. -
Metaphysics of Soul and Self in Plotinus Gwenaëlle Aubry
Metaphysics of soul and self in Plotinus Gwenaëlle Aubry To cite this version: Gwenaëlle Aubry. Metaphysics of soul and self in Plotinus. P. Remes; S. Slaveva-Griffin. The Routledge Handbook of Neoplatonism, pp.310-323, 2014. hal-02387195 HAL Id: hal-02387195 https://hal.archives-ouvertes.fr/hal-02387195 Submitted on 29 Nov 2019 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. 20 Metaphysics of soul and self in Plotinus Gwenaëlle Aubry One of the great singularities of the philosophy of Plotinus consists in thinking of the self1 for its own sake and, in particular, in producing a concept of it diff erent from that of soul.2 Th is philosophical breakthrough is inseparable from the discovery of immedi- ate refl exivity, that is, the subject’s ability to apprehend itself independently of its rela- tion to an object or to another subject.3 In Plotinus, however, this refl exivity occurs only in an interrogative form, which can be read, in particular, in Enn. I.1[53] and Enn. VI.4[22]. In other words, it does not, as in Descartes, assume the form of an intuition by means of which the subject, grasping itself as consciousness, would, at the same time, have an evident revelation of its essence. -
Body, Mind and Spirit—Philosophical Reflections for Researching
education sciences Article Body, Mind and Spirit—Philosophical Reflections for Researching Education about the Holocaust Katalin Eszter Morgan Historisches Institut, Fakultät für Geisteswissenschaften, Universität Duisburg-Essen, Campus Essen, Universitätsstr, 12 45117 Essen, Germany; [email protected], Tel.: +49-201-183-7395 Received: 14 August 2017; Accepted: 14 September 2017; Published: 20 September 2017 Abstract: This reflective essay draws a sketch of the theoretical and philosophical foundations in preparation for conducting a research project that investigates how German school learners deal with the memories of Shoah survivors. The essay explores some communication challenges and opportunities presented by the use of the double linguistic medium—German and English. The central philosophical argument is that there is a conceptual conflation of and confusion around the word Geist (spirit/mind), and that the difference between the spirit and the mind needs to be explored and clarified. For this purpose Hegel’s thoughts on the spirit are considered and related to theories of memory. Also, Theodor Lessing’s reflections on the origins of hatred are touched upon, which he traces back to the splitting of the spirit from the mind. How the body, mind and spirit work together is highlighted with a biographical example of a descendant of a Nazi perpetrator. By way of conclusion, the philosophical and methodological implications for researching education about the Shoah are briefly discussed. Keywords: education about the holocaust; Hegel; spirit; mind; Geist; memory; language 1. Introduction This essay sketches out some theoretical and philosophical ideas in preparation for conducting a research project that investigates how learners deal with the memories of Holocaust survivors in German schools. -
Self Psychology
Year III, Winter II 2020 Self Psychology Instructors: Holly Blatman and Rafael Ornstein As a post-Freudian psychoanalytic theory, self psychology is continually undergoing changes and transformations. These changes have two major sources: The first is related to the fact that the theory as it was originally articulated by Heinz Kohut over a period of less than two decades, contained ideas the meanings of which could only become clear with time and increasing clinical experience. The best example of this is the selfobject concept: originally a purely intrapsychic concept, the concept now includes intersubjective and relational perspectives. The second major source of changes is related to the fact that there is a continuous, imperceptible influence that all psychoanalytic theories exert on each other. While each theory attempts to preserve its “purity,” discussions of clinical material reveal that analysts’ private theories (Sandler) have multiple theoretical sources. This course of eight, one and a half hour sessions can only be an overview in which we will focus on the most essential features of self psychology. We will aim for a systematic presentation recognizing that all psychoanalytic theories have to meet the criteria of inner consistency: all clinical theories are based on clinical observations (transferences) which have to be supported by a theory of development and a theory of psychopathology. CME Objective: Self-psychology is a clinically focused theory that bridges theory of development, psychopathology therapeutic process and curative action. By demonstrating knowledge of the precepts of this theory participants will be more skilled in treating a wide range of patients with a sophisticated psychoanalytic approach. -
Introduction to Law and Legal Reasoning Law Is
CHAPTER 1: INTRODUCTION TO LAW AND LEGAL REASONING LAW IS "MAN MADE" IT CHANGES OVER TIME TO ACCOMMODATE SOCIETY'S NEEDS LAW IS MADE BY LEGISLATURE LAW IS INTERPRETED BY COURTS TO DETERMINE 1)WHETHER IT IS "CONSTITUTIONAL" 2)WHO IS RIGHT OR WRONG THERE IS A PROCESS WHICH MUST BE FOLLOWED (CALLED "PROCEDURAL LAW") I. Thomas Jefferson: "The study of the law qualifies a man to be useful to himself, to his neighbors, and to the public." II. Ask Several Students to give their definition of "Law." A. Even after years and thousands of dollars, "LAW" still is not easy to define B. What does law Consist of ? Law consists of enforceable rule governing relationships among individuals and between individuals and their society. 1. Students Need to Understand. a. The law is a set of general ideas b. When these general ideas are applied, a judge cannot fit a case to suit a rule; he must fit (or find) a rule to suit the unique case at hand. c. The judge must also supply legitimate reasons for his decisions. C. So, How was the Law Created. The law considered in this text are "man made" law. This law can (and will) change over time in response to the changes and needs of society. D. Example. Grandma, who is 87 years old, walks into a pawn shop. She wants to sell her ring that has been in the family for 200 years. Grandma asks the dealer, "how much will you give me for this ring." The dealer, in good faith, tells Grandma he doesn't know what kind of metal is in the ring, but he will give her $150. -
Self-Observation Guide for People Exposed to COVID-19 Who Are Not
Bureau of Infectious Disease Control Self-Observation Guide for People Exposed to COVID-19 Who Are Not Required to Quarantine If you were in close contact* with someone with COVID-19 in the community (non-household contact), you should follow the instructions below. If you are a household close contact** to someone with COVID-19 but you are fully vaccinated, you should also follow these instructions. Monitor for symptoms 1 Monitor yourself closely for potential symptoms of COVID-19 for 14 days after your exposure, including: fever, respiratory illness (cough, sore throat, runny nose, shortness of breath), whole body symptoms (fatigue, chills, muscle aches), change in taste or smell, nausea, vomiting, or diarrhea Get Tested and Wear a Face Mask in Indoor Public Places 2 If you live or sleep in a shared space with someone diagnosed with COVID-19 (household close contact) and you are fully vaccinated against COVID-19, you do not need to quarantine. You should get tested for COVID-19 with a PCR-based test 3-5 days after your exposure (even if you do not have any symptoms). You should also wear a facemask in indoor public settings for 14 days, or until you receive a negative test result. If you had close contact exposure to someone diagnosed with COVID-19 in the community (non- household close contact), you should also consider following the above recommendations for testing and face mask use (even if you do not have any symptoms). If you become sick 3 If you develop any symptoms of COVID-19, you should: Stay home and isolate from other people, -
Unit 1 Introduction to the Philosophy of Human Person
UNIT 1 INTRODUCTION TO THE PHILOSOPHY OF HUMAN PERSON Contents 1.0 Objectives 1.1 Introduction 1.2 Definition of Philosophy of Human Person 1.3 Philosophy of Human Person and Other Disciplines 1.4 Method of Philosophy of Human Person 1.5 How Objective is Philosophy of Human Person? 1.6 Importance of Philosophy of Human Person 1.7 Let Us Sum Up 1.8 Key Words 1.9 Further Readings and References 1.10 Answers to Check Your Progress 1.0. OBJECTIVES The main objective of this unit is to introduce the course in Philosophy of Human Person, a course in philosophy that helps us to understand the nature of human being. After defining what Philosophy of Human Person is, the unit deals with its distinguishing characteristics vis-à-vis other branches of Anthropology and Psychology. There are other disciplines that study human beings. Hence an attempt is made to differentiate them from Philosophy of Human Person. Different courses in philosophy make use of different methods and Philosophy of Human Person has its own method. Without going into details of the different philosophical methods, the unit examines the methods that Philosophy of Human Person employs. We have also discussed briefly the question of objectivity of this discipline. The question assumes importance when we consider the fact that any study of human person tends to become subjective. A section on the importance of this course in the overall plan of philosophy makes the unit complete. All in all, the unit enables the student to take a plunge into the world of human person from a philosophical perspective.