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This paper introduces a new approach to the study of Paleolithic minds. It is developed on the basis of the phenomenological concept of intentionality: the mind's central characteristic of being about or directed at something. In phenomenology, the world is considered not qua fact, but qua appearance, as a correlate of the mind's intentional activity. Both world‐appearance and the mind's directedness are further considered from a first‐person viewpoint, and in a scaffolding fashion, with more complex acts disclosing new types of objects or aspects of them. This paper develops a framework for applying intentional analysis to minds of the past. This way, the subjective "world‐having" of past subjects can be systematically reconstructed in a manner consistent with the empirical data available. This discloses a new field of inquiry that thus far has not been clearly grasped, even though the questions belonging to it are everywhere recognized as being of the greatest importance to the discipline. The intentional analysis of the scaffolding of acts and what they disclose can help to clarify essential concepts in cognitive archaeological debates, and to better understand the evolution of the hominin mind. [ABSTRACT FROM AUTHOR]

This study explored how congruency between facial mimicry and observed expressions affects the stability of conscious facial expression representations. Focusing on the congruency effect between proprioceptive/sensorimotor signals and visual stimuli for happy expressions, participants underwent a binocular rivalry task displaying neutral and happy faces. Mimicry was either facilitated with a chopstick or left unrestricted. Key metrics included Initial Percept (bias indicator), Onset Resolution Time (time from onset to Initial Percept), and Cumulative Time (content stabilization measure). Results indicated that mimicry manipulation significantly impacted Cumulative Time for happy faces, highlighting the importance of congruent mimicry in stabilizing conscious awareness of facial expressions. This supports embodied cognition models, showing the integration of proprioceptive information significantly biases conscious visual perception of facial expressions. [ABSTRACT FROM AUTHOR]

Psychoanalysis had its origins in an era when feelings that could not be recognized by the mind were being manifested in the body. Psychoanalysis works towards resolving this type of split by recognizing the existence of a dual language structure that includes both body and mind as constituents of the fabric of embodied meanings. The field of psychosomatics helps to provide keys to this language, marking the essential, patterned truths that are recognized at very basic levels and increasingly organize our perceptions as we make sense of the world. In disrupting the integration of embodied meanings, trauma impedes identity development. For some patients, learning to make meaning from somatic symptoms is an important adjunct to coming to know their own embodied experience. Two cases will be offered in which somatic symptoms provided important information that was channeled through the analytic experience as a way of making sense of what otherwise remained unknown. [ABSTRACT FROM AUTHOR]

After briefly explaining the concepts of dissociation and repression and discussing the new interest that the concept of dissociation has acquired within the actual psychoanalytic panorama, the author explains the concept of a dissociative continuum and presents Peter Goldberg's theory on somatic dissociation. Starting from this model, she proposes an interpretation of the use of technology, and especially of the internet, as a dissociative modality that helps separate the mind from the body, one that allows the maintenance of personal security—a concept dear to Sullivan—through physical distance. The implications of this point of view are discussed. [ABSTRACT FROM AUTHOR]

This article examines early modern suicide by proxy in terms of the experience of pain. 'Suicide by proxy' refers to committing a capital crime in order to bring about one's own death by execution. Exploring the history of prolonged pain typically associated with suicide by proxy, the article argues that suicide by proxy is primarily a story about pain. The analysis here follows the story of Sara Stähelin and her attempt to use suicide by proxy as a way to liberate herself from her hurting body and mind, to receive comfort and compassion from her estranged community and—most importantly—to save her soul from eternal damnation. Understanding suicide by proxy as a story of how early modern pain could materialize offers a new and fruitful approach to the study of early modern pain and its mediation between culture and body. [ABSTRACT FROM AUTHOR]

In 1949, Simone de Beauvoir cited the fairly unknown author Poulain de la Barre in an epigraph for The Second Sex (1949). When reading The Second Sex, one soon realizes that there are profound similarities between the two authors' discussions of women's situation. Both Poulain and Beauvoir view the subjection of women as a process that includes choice as well as force. Liberation necessarily requires overcoming opinions rooted in custom and prejudice. The article develops a comparison between the arguments of Poulain and Beauvoir in order to illuminate interesting features in the works of both authors. The focus is on similarities as well as differences. The first section examines how prejudice and the practices of men's self-interest have contributed to the reification of women. Section 2 discusses the peculiar nature of prejudices about oneself and section 3 focuses on the metaphysical relation between freedom and materiality. Finally, section 4 examines how mutual recognition becomes possible in the context of freedom, the search for truth, and friendship. [ABSTRACT FROM AUTHOR]

This article argues that Thomas Hobbes' analysis of insult or 'contumely' prefigures recent developments in moral and political philosophy in striking ways. Specifically, Hobbes's concerns about the dignitary harms in hate speech went well beyond 'fighting words' to the essential role played by expressions of hatred and contempt in making and unmaking social hierarchies. Hobbes's sensitivity to contumely's subtle power to constitute social in/equalities recalls recent work in feminist and critical race theory. Yet his expansive solutions – both negative and positive, legal and ethical – also shed light on the difficulties faced by aspirationally egalitarian societies in their efforts to eradicate contempt today. [ABSTRACT FROM AUTHOR]

This paper investigates Friedrich Schleiermacher's (1768–1834) use of recognition (Anerkennung) terminology, focusing on the early On Religion (1799) and the late Glaubenslehre (1830). While the term occurs only rarely in On Religion, Schleiermacher speaks of the "recognition of otherness" (Anerkennen des Fremden) in a distinctive fashion in this work. In Glaubenslehre, recognition terminology is frequently used. Here, Schleiermacher considers that the doctrine of justification should be considered as an event in which God recognizes human beings. Recognition is compared with the adoption terminology of the Roman law (agnitio filii). Schleiermacher's use of the term is to some extent indebted to Johann Joachim Spalding and Johann Gottlieb Fichte. As Schleiermacher highlights the role of feeling, he also participates in the sentimentalist current of the Enlightenment. In theological contexts, however, his view is highly original, replacing the older upward model of a servant recognizing the Lord frequently with downward and horizontal models of religious recognition. Philosophically, Schleiermacher does not embrace Hegelian recognition but moves within the pre-Hegelian models of Fichte and sentimentalism. [ABSTRACT FROM AUTHOR]

For centuries, gut strings, especially the highest and thinnest string, E, plagued violinists. They broke frequently, went out of tune easily, and whistled unpredictably. Starting in the 1870s, an alternative offered a solution--the steel E string. But steel strings were variously condemned as "an abomination," "dangerous," and "evil," and most violinists continued to use gut. Then a remarkable change occurred. Within a mere three years--1918 to 1921--there was a large-scale shift in the reception and use of steel strings in Europe and the United States. As The Etude magazine reported in 1921, "practically all the famous concert violinists, and literally all the symphony orchestra violinists [are] using the wire E string." The driving force behind this change was World War I. The conflict shut down the export of gut strings from Germany, the world's largest producer, and vast quantities of sheep intestines--necessary for gut strings--were desperately needed for sutures. By war's end, the steel string came be seen as an acceptable, even desirable alternative. The shift to steel affected the violin's construction, sound, and performance practice, marking one of the most significant changes in the history of the instrument. Broader forces are also implicated in the story of the little violin string--global trade, nationalism, surgery, meatpacking, and modernity. This article presents the first detailed account of the causes and effects of the widespread adoption of the steel violin E string, a seemingly small change whose consequences continue to resound. [ABSTRACT FROM AUTHOR]

This article explores the concept of relationality in the context of the COVID-19 pandemic, the climate crisis, and technological advancements. It challenges the idea of the autonomous human self and emphasizes the interconnectedness and interdependence of life on Earth. The article critiques the historical emphasis on rationality and individualism and advocates for new ethical and aesthetic practices that prioritize relationships, empathy, and care. It suggests that embracing relationality can help address the challenges of the Anthropocene and foster a sense of shared responsibility for the planet. The text also discusses how relationality has been understood and utilized throughout history, and includes analyses of literature and art that explore relationality in various contexts. The authors argue that embracing relationality offers hope, challenges normativity, and disrupts the damaging status quo. [Extracted from the article]

Some consequences of direct realism and William James's philosophy of mind are considered in terms of American naturalism as seen in the debate between John Dewey and Roy Wood Sellars. Sellars's critical realism and evolutionary naturalism is compared and contrasted with Dewey's pragmatic realism and emphatically evolutionary naturalism. Though these naturalisms are similar, there are significant differences between methodology, their critiques of James's reflex arc concept in his Principles of Psychology, and the mind-body problem. Sellars's critical realism and naturalism retains a priori commitments to fixed categories and concepts, whereas Dewey's emphatically evolutionary pragmatic naturalism is empirical and sees continuities where Sellars insists on discontinuities. One significant difference is Sellars's maintaining a place for introspection as methodologically appropriate and Dewey's' rejection of it. These differences are illustrated through Sellars's modification of the reflex arc to include an organic but interpretative step, and Dewey's radical criticism of approaches like James's and Sellars's as recapitulating the Cartesian dualism that such views intended to overcome. These differences are finally contrasted in Sellars's maintaining a privacy of mind by constraining it to the brain in a dual-aspect theory, while Dewey advocates mind as sociocultural, expanding mind into body and world. [ABSTRACT FROM AUTHOR]

This article explores the author's personal experience of motherhood and the transformative power of the night. The author reflects on the loss of subjectivity and the performative nature of motherhood, finding solace and freedom in the darkness of the night. The author also discusses the significance of Dong cloth, made by Chinese Dong minority women, which symbolizes darkness and fertility. Through poetry, the author expresses their infatuation with the night and its connection to female reproductive and creative powers. The article concludes with a series of untitled poems that further explore themes of silence, love, home, and spirituality. [Extracted from the article]

Ableism—which refers to a socially‐sanctioned preference for normative bodies and minds, and which presumes one's abilities—is prevalent in any social system, including academia. However, despite an evolving disciplinary identity that seeks to improve work systems by addressing critical social issues, human resource development (HRD) as a field has done little to understand or advocate for the experiences of academics with disabilities. To challenge directly prevailing ableist assumptions and practices in academia, the present autoethnographic study was undertaken to reflect upon and detail my own experience of becoming an academic with a disability, specifically in the field of HRD. The story presented in this article presents evidence of unique challenges and opportunities facing an academic with a disability and seeks to stimulate meaningful dialogue around how to create a welcoming and inclusive academic culture for all. This article also advances autoethnography as a viable research methodology that allows for the authentic voices of members from marginalized communities and mobilizes change. [ABSTRACT FROM AUTHOR]

The 'Wu xing' belongs to Guodian bamboo slips texts, which were buried around 300 BCE and excavated in 1993. Its relation with Mengzi is widely investigated. Yet how it is philosophically related to Xunzi receives little attention. In this article, I illustrate a neglected relation between 'Wu xing' and Xunzi, by elucidating how shan 善 (goodness) is first raised in 'Wu xing' and developed by Xunzi into a concrete idea. Both 'Wu xing' and Xunzi propose that shan exists in action, which boils down to the harmonious unity of the mind and body, and to secure the ideal relation between the mind and body requires constant learning and practicing, particularly, of rituals. Learning and practicing not only lead one to realize shan, but eventually to become a consummate practitioner of rituals, to use Xunzi's words, to become a sage. [ABSTRACT FROM AUTHOR]

Several legal scholars have recently argued that U.S. tort law's physical-emotional distinction commits tort to the objectionable position of mind-body dualism, but they have not considered the distinction's role as an aid to judicial cognition and decision-making. Drawing primarily on the law of negligent infliction of emotional distress, this essay argues that tort's physical-emotional distinction is not a relic of mind-body dualism but a heuristic that judges have used to structure and simplify the difficult but unavoidable task of drawing lines between legally cognizable and non-cognizable harm. The analysis has at least three normative implications: (1) users of tort's physical-emotional distinction should clarify that they neither endorse dualism nor depreciate emotional harm; (2) because judicial expertise may not extend to the task of drawing lines between legally cognizable and non-cognizable harm, judicial performance in this area may be more adequate than critics suggest; and (3) although it may not be possible to determine the optimal way of drawing lines between legally cognizable and non-cognizable emotional harm, moral-philosophical tools such as Rawlsian and Scanlonian contractualism may be able to identify partial or pro tanto considerations for choosing among different ways of doing so. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Sports Sciences Research / Spor Bilimleri Araştırmaları Dergisi is the property of Journal of Sport Sciences Researches / Spor Bilimleri Arastirmalari Dergisi 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.)

Among the different tastes, the preference for spiciness seems to be quite common around the world. While widely liked by many people, the psychological effects of eating spicy food have not received too much attention. Can the preference and consumption of spicy food affect our behaviors? More importantly, can spicy food eating affect our emotion perception process which is the core driver of social cognition? The present research explores these questions. More specially, the results showed that spicy food preference positively predicted the perceptual sensitivity for the facial expression of anger and disgust, and the relationship was mediated by trait aggression and trait pathogen avoidance. Additionally, we further explored the effects of spicy food consumption on the perception of anger and disgust, the results demonstrated that consuming spicy food can increase individual's state aggression, which subsequently facilitates the perception of angry expressions. The results of these studies will help us to reveal that how the taste of spiciness shapes the emotion perception process. They will deepen our understanding of the emotion perception process and the relationship between our mind and body, and have great implications for our food industry and our policymakers. [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]

Descartes' dualistic conception expelled the incorporeal from matter and it has been misunderstood for centuries. This article begins by reflecting on the importance of materialism for science. Next, arguments of the dualist doctrine related to physics, its materialism and mechanism are examined. Finally, human biology, a discipline with peculiar characteristics, since its object is not a merely corporeal being, but an intermingled one, is considered from the perspective of the union. [ABSTRACT FROM AUTHOR]

This article addresses the question of the human being status in Descartes, understood as a union of body and soul. After reviewing Marion's last book the need to reformulate the concept of substance to adapt it to the new philosophy is proposed, and it is concluded that the main thing for Descartes reside in presenting a vision of the human being in accordance with the new scientific and philosophical modernity and that is situated, at the same time, within religious orthodoxy. [ABSTRACT FROM AUTHOR]

In the effective history of cartesianism, Mary Astell's reflection on the real self is a significant approach to the problem of defining the soul and its relationship with the body. Accordingly, this work focuses on the viewpoint that this autor has concerning dualism and shows how it has to do with a practical interest: to consolidate a speculative strategy that allows women to become autonomous subjects against the tyranny of custom. [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]

• Subjective stress and biological stress are independently related to cognitive function in older adults. • Allostatic load predicts cognitive decline with effects appearing with a lag. • The association between telomere length and cognitive decline is present for women only. • Higher perceived stress is consistently related to lower cognitive function, but not to cognitive decline over time. Chronic stress may increase risk of age-related cognitive decline. 'Stress', however, is a multidimensional construct and few studies have investigated the inter-relationship of subjective stress and biological stress with cognitive decline. In this study, we examine the relationship between perceived stress and two measures of biological stress – allostatic load, indexing stress at the physiological level and leukocyte telomere length, indexing stress at the cellular level – with cognitive decline over a 12-year period in adults aged 50 and older. 3,458 participants (aged ≥ 50) from The Irish Longitudinal study on Ageing with measurements of allostatic load, telomere length and perceived stress at baseline and repeated measures of cognitive function were included. Hierarchical linear regression models with adjustment for multiple potential confounders were applied, and repeated stratified by sex in sensitivity analyses. Higher perceived stress at baseline was associated with lower cognitive function (β = −0.10, 95 % CI −0.12, −0.07, p <.001), with similar strength of associations across waves. There were significant interactions between measures of biological stress and wave; higher allostatic load was associated (X2 (18) = 64.4; p <.001), and telomere length was borderline (X2 (18) = 9.4; p =.09) associated with cognitive decline from 4-year follow-up onward. Sex stratified analyses revealed that the association between telomere length and cognitive decline was present in women only. Mutual adjustment did not attenuate associations in either case. The interactions between allostatic load and telomere length with perceived stress were not significant. Our findings suggest that subjective measures of stress and biological metrics may be independently related to cognitive function over time in older adults, hinting at the potential for different underlying mechanisms. [ABSTRACT FROM AUTHOR]

Science often advances only when a preferred theory is overturned by new evidence that cannot be explained within the existing theoretical perspective. This article explores material versus non-material theories of the mind within the context of research and logic. It questions aspects of the materialist model and emphasizes a research-based exploration of non-material views of mind, including a brief overview of Buddhist psychology. Questions are raised as to the accuracy of the materialist model and the author proposes that researchers consider all reasonable theories about the nature of the mind rather than holding a bias towards a primarily materialist view. [ABSTRACT FROM AUTHOR]

Sarcopenia and cardiometabolic risk factors are very common in the middle-aged and older population. This study aimed to explore the joint effect of sarcopenia and cardiometabolic risk factors on cognitive performance and cognitive decline. The definition of sarcopenia status was referenced in the AWGS 2019 algorithm. Linear regression models were used to explore the association of sarcopenia status with cognitive performance at baseline. Mixed effect models and multinomial logistic regression models were used to evaluate the long-term effect of sarcopenia status. The additive interaction between the effects of sarcopenia and cardiometabolic risk factors on cognitive performance was also evaluated. In the cross-sectional analysis, sarcopenia and possible sarcopenia were associated with worse cognitive performance. In the longitudinal analysis, the participant with sarcopenia had a 0.34 [95 % CI (−0.43, −0.24)] lower global cognition score, and those with possible sarcopenia had a 0.20 [95 % CI (−0.27, −0.14)] lower global cognition score, compared with participants with no-sarcopenia. Sarcopenia and possible sarcopenia were identified as significant risk factors for cognitive decline. Sarcopenia combined with hypertension, type 2 diabetes, dyslipidemia, or abdominal obesity was associated with worse cognitive function. The assessment of cognitive function was not diagnosed accurately. Sarcopenia and possible sarcopenia had adverse effects on cognitive performance and cognitive decline, sarcopenia combined with cardiometabolic risk factors can significantly enhance these effects. Therefore, the prevention of sarcopenia in the older population is crucial. • Exploration of the mind-body connection is important in the context of aging and cognition. • Evidence of sarcopenia on cognitive performance from large cohort studies is limited. • Sarcopenia had adverse effects on cognitive performance. • Sarcopenia combined with cardiometabolic risk factors can enhance these effects. [ABSTRACT FROM AUTHOR]

Capoeira is an effective rehabilitative practice for marginal populations. There is a need to define the essential elements of the trainee's experience, and to conceptualize and define the processes of inclusion and rehabilitation associated with Capoeira training. This study aimed to explore the therapeutic rehabilitative elements of Capoeira pedagogy as perceived by Capoeira instructors who work with youths and young adults who experience social marginalization. Ten Capoeira instructors working with diverse populations were interviewed to gain insights regarding rehabilitative characteristics of Capoeira practice from their experiences. Thematic analysis revealed four components of Capoeira pedagogy that correspond to rehabilitative concepts: an alternative of non-violent aggression, inclusion into a community, promotes diversity and grants the trainee an experience of a significant being in the world and promotes an awareness of freedom and liberation. Combining several rehabilitative paths to a cohesive practice, initiates Capoeira as a fertile terrain for rehabilitation through inclusion. [ABSTRACT FROM AUTHOR]

This essay deals with four main topics: the notion of philosophical psychology; the idea that physical events and mental events cannot be compared to one another; psychophysical mechanism; and the theory of local signs. These are all key elements in the Medicinische Psychologie of Rudolph Hermann Lotze (1817‒1881). By philosophical psychology, Lotze understands not only the collection of experimental data regarding physiological and mental states but also their philosophical processing outlining an interpretation of the real nature of the mind‒body connection. Within this framework, Lotze introduces the psychophysical mechanism as based on a key philosophical idea: mind and body are incomparable, but, nevertheless, they are in reciprocal relation (Wechselwirkung). In virtue of said special relation, movements that take place in the mental sphere of reality are transferred or translated in the bodily sphere and vice versa. This rearrangement (Umgestaltung) from one sphere of reality to the other is termed by Lotze "transformation to equivalent." Through the concept of equivalence, Lotze supports the idea that the mind and the body form an organic whole. However, psychophysical mechanisms should not be seen as not a fixed series of physical changes followed by an equally fixed series of mental changes: physical changes are "read," organized, and then transformed by the mind into something purely mental. This, in turn, produces new mechanical force and more physical changes. Lotze's legacy and long‐term impact is finally read against the background of his contributions. [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]

Copyright of Teoría de la Educación. Revista Interuniversitaria is the property of Ediciones Universidad de Salamanca 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.)

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Copyright of Tesla Revista Científica is the property of Puerto Madero Editorial Academica 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]

The phenomenology of somatic movement releases energy that interrupts trauma and creates a starting point for survival and vitality. Both phenomenology and somatic theory experience the body through the mind. Somatic practices also create a sense of "lived body" experience through the awareness of the body in motion and rest. Built on the chief example of Touch World, a non-profit organization led by Alokananda Roy's culture therapy that restore and integrate the lives of inmates in the Correctional Homes in West-Bengal India, I argue that Roy's dance drama creates a bodily awareness in these inmates that lead to changes in the self-construction of their identity. [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]

Currently, humanity is experiencing an explosive growth in technological objects designed to improve the body and mind. The main objective of this article is to review two recent classificatory and explanatory systems to cognitive enhancement cybernetic technologies, including both wearable and implantable artifacts that reorganize human embodiment or extend the mind. I argue that an outdated model of the cognitive sciences serves as the basis for these revised systems and taxonomies. Taking an embodied approach to the cognitive sciences, I propose an alternative focus to classify cognitive enhancement cybernetic technologies. Specifically, by adopting a non-orthodox enactive approach to embodied cognition, I propose a new classificatory system that redefines the notion of the cybernetically enhanced human, restricting it to a purely cognitive context. Finally, I evaluate some philosophical implications of my system. [ABSTRACT FROM AUTHOR]