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Although research indicates that self-reported interoception is associated with deficits in identifying and describing emotional experience, and externally oriented thinking styles (alexithymia), this relationship appears moderated by how interoception is measured. A systematic review and meta-analyses examined the association between self-reported interoception and alexithymia, investigating how different interoceptive questionnaires relate to alexithymia at global and facet levels. PsychINFO, PubMed, Scopus, and Web of Science databases were searched with predefined terms related to self-reported interoception and alexithymia. Three reviewers independently assessed articles, extracted data, and undertook risk of bias assessment. Thirty-two cross-sectional studies published between 1996 and 2023 were included. Random-effects meta-analyses and narrative synthesis indicated that global alexithymia was positively associated with measures of interoceptive confusion, autonomic nervous system reactivity, and heightened interoceptive attention, and inversely associated with interoceptive accuracy and adaptive interoception, indexed by composite Multidimensional Assessment of Interoceptive Awareness scores, but particularly interoceptive trusting, self-regulation, and attention regulation. These patterns were observed for alexithymic facets and stronger in magnitude for difficulty identifying feelings and difficulty describing feelings, relative to externally oriented thinking. Overall, results suggested that the association between self-reported interoception and alexithymia differs as a function of the interoceptive self-report. The review highlighted issues with construct definition and operationalisation and determined that existing interoceptive self-reports broadly capture maladaptive and adaptive sensing, attention, interpretation, and memory. The findings underscore the importance of specifying interoceptive constructs and using appropriate assessments to improve convergence between constructs and measurements, further suggesting potential clinical utility in using existing self-reports to measure interoception and alexithymia, facilitating interventions targeting mind-body connections. [ABSTRACT FROM AUTHOR]

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If architecture is an expression of human creativity through multi-sensory embodiment, then learning, creating and experiencing architecture should also be multi-sensory and embodied. In this article, we challenge the separation of mind and body through Sheets-Johnstone's mindful bodies concept. We define a mindful body in architecture as one that documents, analyses and memory maps the moving body in different qualities of movement to create diverse spatial experiences. A mindful body approach to creating architecture involves: (i) engaging in meaningful movement and documenting the body, (ii) documenting embodied interactions with dynamic, animate elements in the built environment, (iii) connecting our body's movements with emotions and memories, (iv) designing spaces that produce diverse movements and atmospheres, and (v) designing architecture based on these spaces. We hypothesize that if designers engage in a mindful body approach to design, they can create spatial experiences that help us make sense of ourselves, others and the world. A mindful body approach to design can result in architectural spaces that activate our attentional switches, connect haptic experiences and memories and reveal wonders. This article is part of the theme issue 'Minds in movement: embodied cognition in the age of artificial intelligence'. [ABSTRACT FROM AUTHOR]

Background and Aims: Sleep is a complex physiological process during which the body and mind enter a period of rest. For a healthy lifestyle, different cohort groups can be affected in different ways. One such cohort is healthcare workers (HCWs)—an unexplored group in Afghanistan. Therefore, the present study examined the association between a range of sociodemographic factors including having night shift work and sleep quality among Afghan HCWs. Methods: A cross‐sectional survey was administered in January 2023 among HCWs (N = 342) in the Herat province of Afghanistan. The survey examined sleep quality and its association with a range of sociodemographic factors among HCWs. Logistic regression models were used to examine the association of sleep quality with sociodemographic characteristics among HCWs. The Pittsburgh Sleep Quality Index (PSQI) was used to assess the sleep quality among HCWs. Results: A total of 342 HCWs participated in the present study with an age range of 18 to 60 years. The mean age of the participants was 28.90 years (SD ± 8.10). Just over half of the participants were male (50.3%). Of the 342 participants, 58.5% reported poor sleep quality. Being married status, having higher number of children, not being a doctor, having low economic status, working night shifts, and having a traumatic event occur during past month were among the main variables associated with sleep quality among Afghan HCWs. Multiple regression analysis indicated that having high income [negatively] (AOR = 4.132, p = 0.002), working night shifts [positively] (AOR = 0.288, p < 0.001), and having a traumatic event occur during past month [positively] (AOR = 0.504, p = 0.007) were significantly associated with sleep quality. Conclusion: The study suggests the need for Afghan health employers to create a healthy work environment that prioritizes the well‐being of their employees by limiting overtime hours, providing rest breaks during long shifts, and ensuring that HCWs have access to necessary resources for coping with work‐related stressors. These policies would promote the overall health and well‐being of the workforce and would likely lead to better patient care outcomes. [ABSTRACT FROM AUTHOR]

Video games are known for many things, but nuanced portrayals of characters with mental illness might not be one of them. This trend, however, has gradually started to shift with games like Hellblade: Senua's Sacrifice, which aim to convey a genuine experience of mental illness to the player. Through a close reading of different instances in the game, this paper shows how Hellblade complicates the usual sanist ideas seen in most other games by taking an ambiguous stance, using mental illness as a representational tool. Furthermore, it avoids some of the more sensationalist and problematic tropes often employed in such representations, like the supercrip and the Cartesian divide of the body and mind. In order to show this, we have employed Mitchel and Snyder's concept of narrative prosthesis to demonstrate how the game does not in fact rely on Senua's disability as an exotic feature of the narrative to hook players in. By combining insights from disability and mad studies, we show how this game is a step in the right direction when it comes to challenging the perceptions of mental illness prevalent in pop culture. [ABSTRACT FROM AUTHOR]

In the discourse of Lushan Huiyuan 廬山慧遠, the firewood–fire metaphor (xinghuozhiyu 薪火之喻) is employed to illustrate personhood (shen 神), referring to pudgala. Scholars often criticize Huiyuan for interpreting personhood as a true "self" (ātman) under the influence of the Vātsīputrīya school, thus contradicting the doctrine of non-self. This paper suggests that this might be a dual misunderstanding of both Huiyuan and the Vātsīputrīya school. Huiyuan's firewood–fire metaphor is indeed profoundly influenced by the Vātsīputrīyas' three kinds of designation. Yet, he never commits to the substantial self, and his argument primarily aims to refute the view of annihilationism (duanmie 斷滅), that is, that life ceases to exist after one period ends. This stance fully aligns with the doctrine of non-self that has been central since the inception of Buddhism. Additionally, Huiyuan's explanation of the indestructibility of personhood (shen bumie 神不滅) is a reluctant proposition; its fundamental purpose does not lie in discussing transmigration, but rather in demonstrating the state of "body and mind both cease" following the cessation of causes and conditions once "transmigration ends". [ABSTRACT FROM AUTHOR]

Introduction: Exercise is an important intervention used to improve body image. The present non-randomized controlled trial aimed to examine the effects of Nirvana Fitness (NF) and functional training (FT) on body appreciation and its correlates in young women. Methods: Twenty-two students participated in FT, 21 in NF, and 47 in the control (CN) group. The mean age of the study participants was 22.79 ± 6.14 years. The FT and NF groups participated in sessions 2 days per week for 8 weeks, and the CN group did not participate in any sessions. All the participants were evaluated at pre- and post-intervention, filling in the Body Appreciation Scale 2 (BAS-2), Mind-Body Connection from the Physical Activity Body Experiences Questionnaire (PABEQ), Body Surveillance from the Objectified Body Consciousness Scale (OBCS), the Functionality Appreciation Scale (FAS), intrinsic exercise motivation from Behavioral Regulation in Exercise Questionnaire 2 (BREQ-2), and perceived physical fitness. Results: Significant improvements were found in terms of all outcome measures in the FT group, and improvements of body and mind connection and body surveillance in the NF group, while no improvements were observed in the CN group. FT's effect on body appreciation appeared to operate through the improvement of the mind-body connection in the FT and NF groups and via decreased body surveillance in the FT group. Conclusion: These findings support the developmental theory of embodiment and provide initial evidence that professionally delivered FT and NF might be used as effective strategies for the promotion of positive body image in young women. [ABSTRACT FROM AUTHOR]

The mind-body relationship has long been a subject of inquiry from both philosophical and scientific perspectives. Ancient Greek philosophers such as Pythagoras and Plato posited dualistic models, where the mind and body are distinct substances. In contrast, modern approaches in Mind-Body Medicine (MBM) offer integrative models that emphasize the interconnectedness of mental and physical states and the proactive role of the patient in their own healing process. This review examines the evolutionary roots of altered states of consciousness (ASC) as a precursor to current MBM techniques. By tracing ASC to early hominins and their cognitive development, it posits that the ability to enter various ASC--such as those used in rituals, meditation, and other mind-body practices--provided evolutionary advantages, influencing both individual fitness and social cohesion. Moreover, this review discusses tonic immobility in animals as a survival mechanism and explores parallels in human and non-human primate behaviors involving ASC. Additionally, neurochemical pathways that govern ASC, such as serotonergic and dopaminergic regulation, are explored for their roles in promoting social behaviors, cognitive flexibility, and emotional regulation. Furthermore, the role of the default mode network is investigated in relation to psychotropic and mood altering substances and altered states of consciousness. This integrated perspective offers new insights into the origins of MBM and underscores the significance of ASC in both evolutionary and contemporary contexts. [ABSTRACT FROM AUTHOR]

The given text is a poem titled "The Arms of Shadow" by Sher Chandley. The poem explores themes of freedom, lightness, and the contrast between comfort and poverty. The author's words evoke a sense of restlessness and empathy towards the poor and sickly. The poem is part of a larger poetry book called "Soul of Humanity," which is dedicated to Palestine and its martyrs. [Extracted from the article]

Over the past half century, our best scientific understanding of the immune system has been transformed. The immune system has turned out to be extremely sophisticated, densely connected to the central nervous system and cognitive capacities, deeply involved in the production of behavior, and responsive to different kinds of psychosocial event. Such results have rendered the immune system part of the subject-matter of psychology and cognitive science. I argue that such results, alongside the history of psychoneuroimmunology, give us good reason to be skeptical about the characterization of cognitive science and psychology as studying the mind and the mental. [ABSTRACT FROM AUTHOR]

This Opinion piece discusses several key research questions in health neuroscience, a new interdisciplinary field that investigates how the brain and body interact to affect our health behavior such as health mindsets, decision-making, actions, and health outcomes across the lifespan. To achieve physical, mental, and cognitive health, and promote health behavior change, we propose that the prevention and treatment of diseases should target the root causes--the dysfunction and imbalance of brain-body biomarkers, through evidence-based body-mind interventions such as mindfulness meditation and Tai Chi, rather than dealing with each symptom or disorder in isolation through various treatment approaches. [ABSTRACT FROM AUTHOR]

Near-death experiences (NDEs) cannot be defined merely as a collection of phenomenal features. An accurate definition needs to describe what NDEs essentially are, that is, what lies behind the phenomenal features. The definition would describe what happens in the experience to account for the different features; this can only be fully described in the context of an underlying theoretical framework. In this paper, we propose the mind entity framework, which holds that a human being is a nonmaterial mind united with the physical body. In an NDE, the mind, or seat of consciousness, separates from the body and operates independently of it until the mind returns to and reunites with the body. From this framework, we identified the nine NDE features from the 16 features of the NDE Scale (Greyson, 1983) that specifically imply the separation of the mind from the body. The five most prevalent of these "separation" features accounted for 98.8% of NDEs in a sample of NDE accounts in the IANDS Experience Registry (N=565). The prevalence of these five "essential" NDE features was repeated in three other large NDE datasets published in the last 20 years. Therefore, an NDE can be defined as a profound subjective experience caused by a person's consciousness separating from their physical body. [ABSTRACT FROM AUTHOR]

Background: Methylenedioxymethamphetamine (MDMA) is a popular drug worldwide and use is prevalent in Aotearoa New Zealand. Although associated with some significant harms, including fatalities, MDMA is ultimately less harmful than other commonly consumed drugs. We aimed to expand the understanding of MDMA harm and harm reduction strategies from a consumer perspective so that national harm reduction efforts can be better informed. Methods: We conducted 14 semi-structured focus group discussions including 60 people (aged 18–67, median = 21) who use MDMA in the Southern region of Aotearoa New Zealand to explore their thoughts and experiences regarding MDMA associated harm and harm reduction. Reflexive thematic analysis was conducted from a critical realist perspective. Results: Five themes were generated; (1) Mindset and setting matters; (2) Looking after your body and mind, not overdoing it; (3) Other substances increase risk and harm; (4) Trusted friends and peers are protective; and (5) Valid information is key for healthy self-determination; and one subtheme 5.1) Drug checking is essential harm reduction. Conclusions: We discuss the implications for MDMA consumers and aim to inform national drug policy and the harm reduction practices of consumers and organisations, for the ultimate purpose of reducing MDMA-related harm in Aotearoa New Zealand. [ABSTRACT FROM AUTHOR]

COVID-19 has caused challenges to daily living globally, with profound implications for negative mood. A variety of state and trait-based factors can influence how a person may respond and adapt to challenges such as a global pandemic. Personality is an area impacting how a person responds to both internal and external situations (trait) and Emotional Awareness (EA) is a facet of interoception (an awareness of the mind-body connection) that determines the way an individual interprets their physiological state of the body, and the associated emotions (state-trait). Both areas have been well researched in isolation, however the body of literature exploring the relationships between both is much smaller. It would therefore be beneficial to explore the interrelationships of both state and trait factors on wellbeing to enable a more comprehensive understanding. It was hypothesised that EA would moderate the relationship between Neuroticism and Depression, Anxiety, and Stress. Participants residing in Australia during periods of imposed lockdown were included within the study (n = 838; Ages = 18–60 years) and completed an online questionnaire battery including a variety of state and trait questionnaires. A moderation analysis was conducted to explore whether Emotional Awareness changed the relationship between neuroticism and depression, anxiety, and stress utilising an alpha of <.05. EA moderated the relationship between Neuroticism and Anxiety (p =.001, 95% CI.03-.17)), and Stress (p =.02 95% CI.01-.13), but not Depression (p =.23, 95% CI.03-.13). As Neuroticism increased, negative mood increased for all levels of EA, however those high in Neuroticism and EA displayed the highest Anxiety and Stress. Interventions to increase EA, such as mindfulness, may have adverse effects for individuals high in Neuroticism, emphasising the importance of tailored interventions and supporting the assumption that high levels of Neuroticism represent increased vulnerability during a pandemic. [ABSTRACT FROM AUTHOR]

Gaming is no longer just a recreational activity, but also a potential therapeutic tool for improving physical and mental well-being. Recent studies have shown that gaming can have positive effects on physical fitness, cognitive function, and brain development. Exergaming, which combines exercise and gaming, has been particularly effective in enhancing cardiovascular health, muscle strength, and coordination. Games like Pokémon Go can also improve psychological health and social outcomes. Additionally, gaming can foster social interaction and combat feelings of loneliness. However, it is important to moderate gaming and consider potential risks, such as musculoskeletal issues and exacerbation of mental health conditions. Overall, gaming has the potential to promote health and well-being when approached mindfully. [Extracted from the article]

With the proposal of the "biological-psychological-social" model, clinical decision-makers and researchers have paid more attention to the bidirectional interactive effects between psychological factors and diseases. The brain-gut-microbiota axis, as an important pathway for communication between the brain and the gut, plays an important role in the occurrence and development of inflammatory bowel disease. This article reviews the mechanism by which psychological disorders mediate inflammatory bowel disease by affecting the brain-gut-microbiota axis. Research progress on inflammatory bowel disease causing "comorbidities of mind and body" through the microbiota-gut-brain axis is also described. In addition, to meet the needs of individualized treatment, this article describes some nontraditional and easily overlooked treatment strategies that have led to new ideas for "psychosomatic treatment". [ABSTRACT FROM AUTHOR]

The trend in industrial/service robotics is to develop robots that can cooperate with people, interacting with them in an autonomous, safe and purposive way. These are the fundamental elements characterizing the fourth and the fifth industrial revolutions (4IR, 5IR): the crucial innovation is the adoption of intelligent technologies that can allow the development of cyber-physical systems, similar if not superior to humans. The common wisdom is that intelligence might be provided by AI (Artificial Intelligence), a claim that is supported more by media coverage and commercial interests than by solid scientific evidence. AI is currently conceived in a quite broad sense, encompassing LLMs and a lot of other things, without any unifying principle, but self-motivating for the success in various areas. The current view of AI robotics mostly follows a purely disembodied approach that is consistent with the old-fashioned, Cartesian mind-body dualism, reflected in the softwarehardware distinction inherent to the von Neumann computing architecture. The working hypothesis of this position paper is that the road to the next generation of autonomous robotic agents with cognitive capabilities requires a fully brain-inspired, embodied cognitive approach that avoids the trap of mindbody dualism and aims at the full integration of Bodyware and Cogniware. We name this approach Artificial Cognition (ACo) and ground it in Cognitive Neuroscience. It is specifically focused on proactive knowledge acquisition based on bidirectional human-robot interaction: the practical advantage is to enhance generalization and explainability. Moreover, we believe that a braininspired network of interactions is necessary for allowing humans to cooperate with artificial cognitive agents, building a growing level of personal trust and reciprocal accountability: this is clearly missing, although actively sought, in current AI. The ACo approach is a work in progress that can take advantage of a number of research threads, some of them antecedent the early attempts to define AI concepts and methods. In the rest of the paper we will consider some of the building blocks that need to be re-visited in a unitary framework: the principles of developmental robotics, the methods of action representation with prospection capabilities, and the crucial role of social interaction. [ABSTRACT FROM AUTHOR]

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Copyright of Res Rhetorica is the property of Polish Rhetoric Society and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Physicalists and dualists have failed to provide a convincing answer to the mind-body problem. This is because they, respectively, sacrifice mental causation and neglect the close relationship between the mind and the body. To tackle this, some contemporary philosophers, such as Timothy O’Connor and Jonathan Jacobs, have turned to the concept of strong emergentism. This perspective views the mind as an emergent physical substance with autonomous causal powers. If this standpoint is tenable, it holds promise for resolving the mind-body problem. Nevertheless, the idea of strong emergentism faces substantial challenges. This article aims to achieve two objectives. First, it addresses these challenges and asserts that, even in the face of the most serious concern, “the collapse problem”, a specific interpretation of strong emergentism remains unthreatened. Second, we contend that while O’Connor and Jacobs present a thought-provoking proposal, its clarity is hindered, and a thorough understanding is only possible when we perceive the emergent substance as more than merely physical. [ABSTRACT FROM AUTHOR]

The aim of this paper is to dissociate Metaphysics and Theology. In Metaphysics, I propose a Neutral Monist foundation of the Being of Reality, which is, therefore, not material or ideal, but a cosmic field of possibilities that generates both domains. God is conceived as one possibility embedded in the Being of Reality that may or may not become actual, depending on conditions established by the evolution of the Cosmos. As far as we know, the conditions for the actualization of God are satisfied by human consciousness. The relation between the Being of Reality and its outcomes, as the realization of God in human society, is one of actualization of potentialities, as in Aristotelian philosophy. This approach leads to a Feuerbachian view of God as emergent in social conscious experience, achieving embodied expression in human social practices, from the legitimate symbolic message of prophets, in sacred texts, rituals, images, buildings, and social institutions implemented by religious organizations. [ABSTRACT FROM AUTHOR]

Over the centuries, the concept of the self has remained a prominent subject of philosophical inquiry. However, recent years have witnessed a notable shift, with empirical investigations in fields such as psychology, neuroscience, and anthropology directing their focus toward unraveling the mysteries of the self. These multidisciplinary endeavors have yielded profound insights into the nature of the self, particularly its intricate connection to the physical body. This article centers on a prevailing theory in contemporary discourse: the concept of the embodied self. Central to this theory is the proposition that the self is not an abstract entity but is fundamentally constituted by and inseparably linked with the corporeal form. The article provides an analytical examination of the theoretical scaffolding supporting this theory, drawing substantiation from recent empirical studies spanning diverse disciplines, including philosophy, psychology, and cognitive science. Additionally, it delves into the realm of phenomenology, briefly delving into Merleau-Ponty's philosophical contributions. [ABSTRACT FROM AUTHOR]

The process of self-awareness and awareness of the surrounding world for Muslim scholars has been categorized into divisions such as experiential and acquired awareness. However, the ontology of awareness, meaning the discussion of whether awareness is immaterial or material, as well as the material or immaterial nature of the origin and end of awareness, has been a particularly challenging topic among Muslim theologians. Some Muslim scholars, denying the existence of a factor beyond the human body for his movement and life, considered both awareness and the process of awareness-formation in humans and the factor-shaping awareness in humans to be within the same body. They engaged in critiquing the perspectives and foundations of philosophers, especially Avicenna on this matter and, utilizing specific principles in their philosophical physicalist psychology, regarded awareness as a material entity. In this discussion, after examining the foundations of this group of Muslim theologians regarding the material nature of awareness and their criticisms of considering awareness as immaterial, we will focus on the philosophical and epistemological consequences arising from the materialistic view of awareness in their thought. [ABSTRACT FROM AUTHOR]

Based on the concept of intentionality, I argue for an integrative view of mental life as a higher function of the living organism, beyond the classical oppositions and dualisms between mind and body. Next, I claim in thesis that Phenomenology has never truly isolated and addressed the prob lem of consciousness, given the persis tent confusion between it and intentionality. Similarly, I also isolate attention from consciousness and argue, based on experience, for the existence of both conscious and unconscious mental processes. In the third section, I attempt a phenomenolog ical description of consciousness as such, showing its high impact on mental life. Finally, some remarks are made about the difference between the concept of con sciousness I propose and the classical analyses on qualia and sentience. [ABSTRACT FROM AUTHOR]

This article looks at the Sak Yant tattoo style, which is becoming increasingly popular among so-called "Westerners". It explores the questions of whether Sak Yant tattoos among "Westerners" will typically fall under copyright issues and cultural appropriation, and what makes Sak Yants relevant to clients. Underlying this research, with a marketing analysis of Sak Yants on Instagram, is the assumption that marketing is also guided by (anticipated) customer desires and can thus tell us something about their perspective. Two interrelated aspects become apparent: Sak Yants integrate aesthetics and spirituality as well as the body and mind, entities that are often considered separately in the "West", which may be appealing to the "Western" customer and which sets Sak Yants apart from other tattoo styles. The meanings that Sak Yants have usually go deeper than just to the surface, as is not only illustrated by the process and permanence of tattooing but also by the importance of the ritual. People from the respective cultural contexts usually benefit and take part in the process. Therefore, instead of cultural appropriation or appreciation, one could perhaps speak of cultural participation or integration. [ABSTRACT FROM AUTHOR]

The paper delves into Spinoza's perspective on death and how the acquisition of genuine knowledge ensures the mind's survival after the body's demise. Spinoza is well known for characterizing the human mind as the idea of the body, which therefore reflects all of the body's states and is fundamentally connected to its physical destiny, encompassing growth and development as well as eventual extinction. However, Spinoza also holds that the mind possesses the capacity to transcend its limited perspective and contemplate things from the vantage point of God, freeing itself from its mortal fate. The paper's goal is to dissect the intricacies of this cognitive liberation and evaluate its logical soundness. [ABSTRACT FROM AUTHOR]

Traditional Chinese philosophy has always paid much attention to the cultivation of one's body and mind, speeches and behaviors. The contemporary rise of philosophical practice, especially in the context of philosophical counseling, presents an opportunity to integrate the rich legacy of Confucian self-cultivation. This paper endeavors to delineate the practical applications of Confucian principles in philosophical counseling, with special emphasis on the actionable concepts of "gongfu" and "jingjie" and their synthesis in the "unity of knowledge and action". Through a series of illustrative examples and proposed session outlines, we offer a vivid portrayal of how Confucian thought can be operationalized within a counseling framework to address the existential and ethical dilemmas faced by individuals in ancient and modern times. We argue that the nuanced understanding and practical implementation of these Confucian concepts can significantly enhance the efficacy of philosophical counseling. Additionally, we outline the requisite qualifications for becoming a Confucian philosophical counselor, suggesting a certification process that ensures counselors are both philosophically adept and exemplars of moral cultivation. Thus, this paper not only expounds on the theoretical underpinnings of Confucian thought in philosophical practice but also provides a clear blueprint for its application in contemporary settings. [ABSTRACT FROM AUTHOR]

The article discusses the benefits of Ramadan fasting on both the body and mind. It explains that fasting during Ramadan can lead to physical rejuvenation by improving metabolic parameters and reducing the risk of metabolic disorders. It also promotes mental rejuvenation by fostering self-discipline, empathy, and spiritual reflection. The article highlights the health protective effects of fasting, including improvements in body weight, insulin sensitivity, and gut health. Additionally, it mentions the potential neurological benefits of fasting, such as enhanced cognitive function and stress reduction. The article concludes by providing key principles to maximize the benefits of Ramadan fasting for both the mind and body. [Extracted from the article]

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Copyright of Revista Anuario de Historia Regional y de las Fronteras is the property of Universidad Industrial de Santander and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper investigates Martin Buber's notion of the unconscious. To accomplish this task, I will first need to come back to Buber's late philosophical anthropology, and secondly, I will need to give an in-depth analysis of his text on the issue of the unconscious. The first task will be a broader one, namely it will address certain philosophical and anthropological theories of Buber's which could have led him to propose an alternative theory of the unconscious, contra the psychoanalytical schools of his time. The second task will be an analysis of the philosophical context in which Buber elaborated his theory of the unconscious. This analysis will address the philosophical forerunners of the issue of the unconscious, at the same time providing a framework for developing further Martin Buber's notion of the unconscious in a philosophical manner. Buber's novelty is provided by the fact that he proposed a non-dualistic account of the unconscious, which could designate the wholeness of the human being before the split or division into body and mind phenomena. This point concerning the wholeness of the human person is in our opinion the "missing link" between Buber's late philosophical anthropology and his theory of the unconscious. Our aim would be to connect these two chapters in the development of Martin Buber's thought. [ABSTRACT FROM AUTHOR]

Yoga is an exercise developed in ancient India. People perform yoga in order to have mental, physical, and spiritual benefits. While yoga helps build strength in the mind and body, incorrect postures might result in serious injuries. Therefore, yoga exercisers need either an expert or a platform to receive feedback on their performance. Since access to experts is not an option for everyone, a system to provide feedback on the yoga poses is required. To this end, commercial products such as smart yoga mats and smart pants are produced; Kinect cameras, sensors, and wearable devices are used. However, these solutions are either uncomfortable to wear or not affordable for everyone. Nonetheless, a system that employs computer vision techniques is a requirement. In this paper, we propose a deep-learning model for yoga pose classification, which is the first step of a quality assessment and personalized feedback system. We introduce a wavelet-based model that first takes wavelet transform of input images. The acquired subbands, i.e., approximation, horizontal, vertical, and diagonal coefficients of the wavelet transform are then fed into separate convolutional neural networks (CNN). The obtained probability results for each group are fused to predict the final yoga class. A publicly available dataset with 5 yoga poses is used. Since the number of images in the dataset is not enough for a deep learning model, we also perform data augmentation to increase the number of images. We compare our results to a CNN model and the three models that employ the subbands separately. Results obtained using the proposed model outperforms the accuracy output achieved with the compared models. While the regular CNN model has 61% and 50% accuracy for the training and test data, the proposed model achieves 91% and 80%, respectively. [ABSTRACT FROM AUTHOR]

By using a metaphor of the mind as body, with eyes, and ears, a throat and voice, Ælfric explains the complexities of an Augustinian understanding of the mind in comparatively simple terms, to lead: 'those who dwell in cities and towns and villages' (Cassian 1997: 375) to an understanding of Christ. In Ælfric's Dominica in Quinquagesima (1997: 260), the mind is endowed with the potential for sight and has a voice: swa hwa swa oncnæwð þa blindnysse his modes Clipige he mid inweardre heortan (he who is aware of his mind's blindness let him shout out with inward heart). We see here the complexity of this mental structure. Ælfric's references to the inner mind or heart go beyond a bodily personification and refer to layers of consciousness, where one part of the mind has an awareness that another part does not. This layered mind, conveyed through the metaphor of mind as body, is also to be found in the Alfredian translations and the Old English translation of the Benedictine Rule. This paper will argue that Ælfric employs the image of mind as body to facilitate the teaching of those outside the cloister to understand and therefore control their minds that they may learn to pray employing the essential elements of the monastic way of prayer. In doing this, Ælfric would seem to be offering the hope of achieving, at some level, a mystic union with Christ in a vision of God's light to those who live beyond the cloister walls. [ABSTRACT FROM AUTHOR]

In this study we wounded study participants following a standardized procedure and manipulated perceived time to test whether perceived time affected the rate of healing. We measured the amount of healing that occurred across three conditions using a within-subjects design: Slow Time (half as fast as clock time), Normal Time (clock time), and Fast Time (twice as fast as clock time). Based on the theory of mind–body unity—which posits simultaneous and bidirectional influences of mind on body and body on mind—we hypothesized that wounds would heal faster or slower when perceived time was manipulated to be experienced as longer or shorter respectively. Although the actual elapsed time was 28 min in all three conditions, significantly more healing was observed in the Normal Time condition compared to the Slow Time condition, in the Fast Time condition compared to the Normal Time condition, and in the Fast Time condition compared to the Slow Time condition. These results support the hypothesis that the effect of time on physical healing is directly affected by one's psychological experience of time, independent of the actual elapsed time. [ABSTRACT FROM AUTHOR]

Background: The Italian National Institute of Health (Istituto Superiore di Sanità) funded a 30-month project (July 2021–January 2024) to conduct a twin study of the relationships between Positive Mental Health (PMH) and cellular longevity. Only a few previous studies have focused on the biomarkers of aging in relation to psychological well-being, and none of them exploited the potential of the twin design. Method: In this project, following the standard procedures of the Italian Twin Registry (ITR), we aim to recruit 200 adult twin pairs enrolled in the ITR. They are requested to complete a self-report questionnaire battery on PMH and to undergo a blood withdrawal for the assessment of aging biomarkers, i.e., telomere length and mitochondrial DNA functionality. The association between psychological and aging biomarker measures will be assessed, controlling for genetic and familial confounding effects using the twin study design. Results and conclusions: Biomarker assays are underway. Once data are available for the total study sample, statistical analyses will be performed. The project's results may shed light on new mechanisms underlying the mind–body connection and may prove helpful to promote psychological well-being in conjunction with biological functioning. [ABSTRACT FROM AUTHOR]

The conventional support method in clinical Dohsa-hou involves therapists supporting clients' movement face-to-face and using direct body contact. However, due to the COVID-19 pandemic, non-face-to-face and non-contact support have been required for teaching and practicing clinical Dohsa-hou. This study compared the psychological effects of the interactive online method and the non-interactive video-viewing method of Health Dohsa-hou for healthy individuals. We conducted a two-factor analysis of variance with mixed factors. The independent variables were the interactive and non-interactive methods and timing of intervention (pre- and post-intervention), and the dependent variables were the sense of harmony between body and mind and the locus of control. The results showed that the sense of relaxation, the sense of harmony, and the locus of control were significantly enhanced in both the interactive and the non-interactive method; however, the interactive online method achieved further enhancement of the sense of relaxation and the sense of harmony between body and mind. The interactive online Dohsa-hou method would make participants more actively engage in Dohsa-hou, thereby enabling a more realistic Dohsa-hou experience. [ABSTRACT FROM AUTHOR]

This paper explores the dual-processing hypothesis of the mind, Systems 1 and 2, by examining debates between cognitive and evolutionary psychologists. I structure the discussion in a back-and-forth manner to emphasize the differences. I show that, while the majority of cognitive psychologists now embrace the dual-processing theory of the mind, Systems 1 and 2, there are still some who disagree. Most evolutionary psychologists, in contrast, dispute the existence of System 2, a domain-general mind, although some disagree. However, a consensus is growing in favor of System 2, although evolutionary psychologists' concerns must be addressed. The uniqueness of this review is that it contrasts the perspectives of cognitive psychologists with evolutionary psychologists, which is uncommon in the cognitive psychology literature, which tends to overlook evolutionary viewpoints. [ABSTRACT FROM AUTHOR]

This article investigates the possibility to question the difference between artificial and human intelligence by assuming that the latter can incorporate artificial, external components just as artificial intelligence can simulate human responses, and by exploring human embodiment in its technically and digitally augmented dimension. The idea that digital processes do not merely imply a detachment from the body, a dematerialization or disembodiment, is supported by many researchers, starting already from those who—back in the 1980s—reacted to cyberpunk narratives and their tendency to posit a new mind–body dualism. Yet, here I would like to frame this thesis not within the post-human context but in a phenomenological perspective, and in doing so I will employ specific conceptual tools. I will particularly (1) rely on Katherine Hayles' distinction between incorporating and inscribing practices; (2) refer to Maturana and Varela's notion of structural coupling; (3) analyze algorithmic thinking and its temporal structure. [ABSTRACT FROM AUTHOR]

Chinese Buddhists in the Eastern Han initially employed the term libai to denote a supreme ritual performed by believers and disciples when meeting the Buddha. Deeply rooted in an Indian ritual greeting tradition, libai consisted of the action of touching the ground with the forehead. Buddhist vinayas regulated the performance of libai for senior or sick saṃgha members. In accordance with the ritual rationale of pūjā, libai was frequently used, along with other ritualized actions, for worshiping Buddhist statues and sūtras. The Daoists appropriated libai as a ritual technique in complicated ways. Several pre-5th century texts appeared to apply the term to describe a solemn greeting ritual for high-ranked deities. Since the 5th century, Numinous Treasure and Celestial Master Daoists have provided divergent understandings and usages of libai in their rituals. Specifically, Lu Xiujing considered libai to be a major part of the retreat that functioned to cultivate the body. The end of the 6th century witnessed the continuation of employing libai in the rituals worshiping the Daoist Three Treasures. Its diversity and significance were acknowledged by the early Tang Daoist monastic codes. The lawful performance of libai, interpreted by Zhang Wanfu, associated the body with the mind, and manifested the utmost sincerity. [ABSTRACT FROM AUTHOR]

The aim of the study is to present selected issues related to health that are significant in the modern concept of wellness and spa. The World Health Organization has adopted the so-called positive definition of health, which encompasses it as a state of complete physical, mental, and social well-being, rather than merely the absence of disease or infirmity. Wellness is one of the contemporary approaches to health related to quality of life and actions for health (aspiring towards wellness). On the other hand, spa is an idea of a holistic approach to health, where the harmony of mind and body is to be ensured through the use of relaxing, cosmetic, and biological renewal treatments, often involving water. Spa centers combine relaxation with the care for psychophysical health. The purpose of these centers is to improve health, well-being, and appearance. These aspects are extremely important in the holistic understanding of health. [ABSTRACT FROM AUTHOR]

On behalf of the Catholic Church, the Council of Trent (1545–1563) confirmed the usefulness of religious images and multisensory worship practices for engaging the bodies and the minds of congregants, and for moving pious devotees to empathize with Christ. In the center panel of the Rockox Epitaph (c. 1613–1615), a funerary triptych commissioned by the Antwerp mayor Nicolaas Rockox (1560–1640) and his wife Adriana Perez (1568–1619) to hang over their tomb, Peter Paul Rubens (1577–1640) paints an awe-inspiring, hopeful image of the Risen Lord that alludes to the promise of humankind's corporeal resurrection at the Last Judgment. In the wings, Rockox and Perez demonstrate affective worship with prayer aids and welcome onlookers to gaze upon Christ's renewed body. Rubens's juxtaposition of the eternal, incorruptible body of Jesus alongside five mortal figures—the two patrons and the three apostles, Peter, Paul, and John—prompted living viewers to meditate on their relationship with God, to compare their bodies with those depicted, and to contemplate their own embodiment and mortality. Ultimately, the idealized body of Christ reminds faithful audiences of both the corporeal renewal and the spiritual salvation made possible through Jesus's death and resurrection. [ABSTRACT FROM AUTHOR]

Pattern of urban space penetrates the minds and bodies of citizens; this penetration results in a two-folded map: physical and psychogeographic maps. Mental representations enable (re)-reading the invisible components of physical organization through spatial practice. Re-mapping such an authentic spatial knowledge is a crucial but neglected field of enquiry within planning to grasp the gap between ‘what is conceived’ and ‘what is experienced’. ‘Psychogeography’ concentrates on how the environment influences individuals’ feelings and attitudes and therefore –at the intersection of geography and psychology– it presents an epistemological basis to examine such a gap and offers methodological inputs to cover the interrelation among top-down designs of urban space and bottom-up reproductions of ‘the soul’ of the city. Within this context, the main question of the study is “how the representations of walking experience can be used within planning with reference to the two-folded map assumption”. During this examination, theoretical and methodological readings on psychogeography led us to an epistemological baseline, as an initial step to construct a new spatial methodology of the ‘body’ and ‘walking experience’. The studyk is composed of three sub-sections. Firstly, the gap between ‘physical’ and ‘psychological’ maps is conceptualized. Secondly, the concept of psychogeography is defined as a source and method of spatial knowledge within its deficiencies and potentials. Lastly, the term, Dérive, implying ‘deviation’ and ‘resistance’, is discussed as a methodological path in grasping the gap between physical and psychological maps via the experience of body and conception of the designer. [ABSTRACT FROM AUTHOR]

Our selves are characterized by inner multiplicity (Elster 1986). Our raced, classed, gendered, and sexed identities are intersectional (Crenshaw 1991; Wojciechowska 2019). Depending on the context and our state of mind, we are parents, employees, dancers, slackers, victims, perpetrators, players, hosts, explorers, altruists, or egoists. We are all these things at once and consecutively. We change and grow. Our identities are never permanent but always in motion, being transformed through our performative engagements (Lloyd 2005). We are constantly becoming. [ABSTRACT FROM AUTHOR]

Multiple sclerosis (MS) is a global health concern affecting around 2.6 million people. It is characterised by neural inflammation, myelin breakdown and cognitive decline. Cognitive impairment, especially reduced cognitive processing speed (CPS), which affects up to 67% of MS patients and frequently manifests before mobility concerns, is one of the disease's most serious side effects. Effective adaptation and the application of cognitive rehabilitation treatments depend on the early diagnosis of cognitive impairment. Although pharmaceutical therapies have some drawbacks, endurance training has become a promising alternative. Intensity-controlled endurance exercise has the ability to delay the onset of MS symptoms and enhance cognitive function. Exercise has also been shown to have neuroprotective effects in a number of neurological disorders, including MS, Parkinson's disease and stroke. This includes both aerobic and resistance training. A mix of aerobic exercise and weight training has shown promise, especially for people with mild cognitive impairment, but according to recent studies any amount of physical activity is beneficial to cognitive performance. In conclusion, this in-depth analysis highlights the crucial part endurance exercise plays in treating MS-related cognitive impairment. It improves not only neurological health in general but also cognitive performance. Exercise can help control MS in a way that dramatically improves quality of life and well-being. [ABSTRACT FROM AUTHOR]