Cerebral Exercise Research Articles

Penerapan Terapi Senam Otak Terhadap Fungsi Kognitif Pada Pralansia Di Desa Bororejo Kelurahan Jagalan

Background: Midleage is a process that all humans will experience, a process that will be marked by memory impairment, understanding and concentration. That decline is commonly referred to asa decline in cognitive function. It's a therapeutic technique that gives the brain a stimulus to increase cognitive function so as to maintain memory function, a concentration of learning and understanding memory. Purpose: describe improvements seen after and before, improvements and comparative cognitive function. Method: this study is a therapeutic study with case studies using a descriptive method. Results: the study shows that prior to her cerebral palsy, Mrs. V and Mrs. V. The same "s" has a mild cognitive decline, after five brain calist-therapy meetings in five weeks and 15 minutes both respondents have increased cognitive function to normal. Conclusion: cerebral exercise can increase cognitive function in Midleage in the village of Bororejo.

Close reading and distance: between invariance and a rhetoric of embodiment

‘Close reading’ of texts has become a central activity of humanities pedagogy and is carried out across different levels of education and through a number of disciplines. The analysis of texts as part of educational practice is sometimes claimed to be a very recent phenomenon, attendant on the formulation of the idea of the text in the early 1960s (Lotman, 1964; Barthes, 1977 [1964]) and, slightly earlier, in the English tradition, with respect to exercises in ‘practical criticism’ (Richards, 1929; Empson, 1930). On the other hand, close reading is associated with a much older tradition dating back to the inception of scriptural exegesis. While educators attempt to inculcate practices of active interpretation, close reading's adherents and advocates often recognize that procedures of close reading can become ossified into routine acts of identifying invariants of textual functioning at the expense of enabling students to intensify and articulate a more engaged relation with the text. In an age of Big Data, statistical analysis and instrumentalization of Higher Education, the intimacy of close reading as a practice is in question.Through survey methods, the research presented here sought to ask what methods of analysis are used in respect of texts in different disciplines, what practices are identified as close reading, what procedures are followed and whether they are common across disciplines, what theoretical, methodological and historiographical frameworks sustain these practices and what educational ethos might be in play. This article will discuss some of the results, not least of which is the finding that the commitment to close reading as a central feature of humanities education does not seem to have waned in the last century, but neither has it reconceptualised reading as anything other than a cerebral exercise in apprehending ‘meaning’ or in developing a disembodied skill. The article briefly contrasts these findings, suggesting a rhetoric of embodiment, mediating the demands for both distance and proximity in reading, as an area for future inquiry.

The Hiddenness of God by Michael C. Rea

Reviewed by: The Hiddenness of God by Michael C. Rea Mark Mattes The Hiddenness of God. By Michael C. Rea. Oxford: Oxford University Press, 2018. xiv + 198 pp. This book presents Notre Dame theologian Michael Rea's 2017 Gifford Lectures, dedicated to apologetics and sponsored by the [End Page 232] University of Aberdeen. Rea addresses the topic of divine hiddenness. Surprisingly, no mention is made of Luther even though hiddenness is a hallmark of Luther's theology. Instead, the author takes up hiddenness from the perspective of philosophical theology and explores matters such as the ambiguity of the evidence for God's existence, the obscurity of God's presence when people suffer, and the feeling of abandonment which some believers at times experience. For Rea, such realities are not grounds for atheism. Rea cites the example of Mother Theresa who as an adolescent claimed to have enjoyed intense, loving, and reassuring encounters with God but once she began her work with the impoverished in Calcutta felt abandoned by God. Rea notes that Friedrich Nietzsche would be apt to call out such divine hiddenness as cruelty. In contrast, throughout the book, Rea contends that such hiddenness is neither an injustice nor an anomaly but instead a natural result of God living out God's own life (6). He believes that we tend to inflate analogies such as a parent's love for a child with God's love for individuals. No doubt there is some truth in these analogies, but they have their limits. Given that "helicopter parenting" (my image, not Rea's) is the model some use for parenting, we should have some suspicions. Rea believes that an investment in such personalistic imagery can lead to unwarranted expectations about God's love. We do well to consider that the Bible portrays a continuum between personalistic imagery for God and God's utter transcendence. We too should honor that continuum instead of largely singling out the personal side in divine-human relations. If we could do that, we would not be trapped into affirming that divine hiddenness must somehow contribute to a wider good but could accept the ambiguities and complexities of the relationship between God and people (8). Since God transcends human experience, God eludes our ability to grasp conceptually. Honoring such transcendence, Rea feels that God can both perfectly love the world and, at times, be hidden. We should not impose creaturely standards of human parental love onto God. Conversely, divine transcendence does not rule out the human ability to speak about God, at least to some degree (50). [End Page 233] To know God's love, which Rea secures in the coming of Christ, we need revelation and not merely our own speculation about God. For that reason, we should acknowledge that perfect divine love is not grounded in human idealizations of love to the utmost degree (69). It should instead be viewed in how it is concretely given in Christ—a view not so different from Luther's. Additionally, though, Rea claims that God has his own goals for himself about which we are not privy. The scriptures do insist that God loves humans; but the overall biblical portrait of God is one of a personal being who has, in addition to an overwhelming interest in human good, a strong interest in living as God doing as God pleases. (75) As we see in Job, the Bible gives voice to lament when God fails to meet human expectations. No theodicy per se is expressed in Job, other than that God himself validates Job's complaint. Indeed, "validating protest can be an important way in which God shows love to those who occupy the perspective of the protester" (157). Obviously, Lutherans would highlight that God is hidden not just because he is not always understood but that he even at times intentionally hides himself so that we walk by faith, not sight. God is also hidden in the cross, a theme not so readily explored by Rea. If God is manifest as for us, then that revelation is best done in preaching. Much of Rea is not merely a cerebral exercise but also invested in spirituality. Luther's...

Voyance, chronotopie et intertextualité dans Dora Bruder de Patrick Modiano

In Dora Bruder, Patrick Modiano gives the following comment on his own novelistic writing: “Like many writers before me, I believe in coincidence, and, sometimes, in the novelist’s gift for clairvoyance - the word ‘gift’ not being the right one, for it implies a kind of superiority. Clairvoyance is simply part of the profession: the essential leaps of imagination, the need to fix one’s mind on detail - to the point of obsession, in fact - so as not to lose the thread and give in to one’s natural laziness. All this tension, this cerebral exercise, may well lead in the long run to ‘flashes of intuition concerning events past and future’, as defined by Larousse dictionary under ’clairvoyance’.” (Dora Bruder (Paris 1997), English edition: The Search Warrant, Harvill Secker, London 2014, p. 47-48).
 By analyzing some selected passages from this novel, I study some relations between M. Bakhtin’s theory of the chronotope and the effects of the novelist Modiano’s “gift for clairvoyance” as presented in the quotation above. I also comment on some representations of intertextuality and intratextuality in Dora Bruder.

Queering critical discourse studies or/and Performing ‘post-class’ ideologies

ABSTRACTAt the heart of this paper is a desire to queer critical discourse studies (CDS) a little: jabbing at our norms and wisdoms, poking around our spiritless or dispirited spaces, and perhaps nudging us towards some new possibilities. This impulse is prompted by my collaborative research on elitist discourse and so-called luxury tourism which also serve as the thematic focus of my paper here. Throughout this work, I have struggled to manage the affective, spatial, and embodied nature of status/privilege. For all its fervour, CDS has become a rather cerebral exercise: all very textual and rational. None of which lends itself to the slippery, sensuous ‘new worlds of luxury’ where semiosis and representation are everywhere, but by no means everything. If we are to get our methods and politics right, we must recognize how status anxieties get under our skin as well as into our heads. We must also acknowledge how we are all positioned by (and seduced into) the euphoric post-class ideologies of contemporary wealth formation/inequality. To this end, I propose that CDS pay (more) attention to the provocations of queer theory, non-representational theory, im/material ethnographies, and performance studies. As my paper hopefully demonstrates, our scholarship may also benefit from a style of ‘writing’ – of representing our work – that is a little messier and perhaps a little more playful.

The Pleasure of the Process: Same Place but Different

The Pleasure of the Process:Same Place but Different Roderick McGillis (bio) Our ideas about childhood tend always, it seems, to express otherness and difference and separation and the need to bridge the gulf. . . . There is really no move forward or backward, no final wisdom to be achieved—no purpose in the game but the pleasure of the never-ending process. —Perry Nodelman I take my epigraphs from Nodelman's "Pleasure and Genre: Speculations on the Characteristics of Children's Fiction" (see the preceding essay). This essay provides the occasion for my own, which is not so much a response to Perry's as a continuation of an ongoing conversation. And let me say at the outset that I shall drop the scholarly convention of citation by surname and refer to my partner in conversation as Perry. I take it that much of the pleasure that reading books of any kind gives is the pleasure of conversation. It takes at least two to converse, and to converse implies not only more than one voice but also more than one point of view. To adapt a saying from an old friend, I note that without points of view there is no learning. And so I can begin by asserting that I learn from Perry and that my understanding of children's literature and its pleasures differs somewhat from his. Somewhat. I think we set out, however, with a similar sense of this literature's potential appeal to all readers. Perry would, I suspect, sympathize with U. C. Knoepflmacher's assessment of the "subversive touches" in Thackery's The Rose and the Ring: "they kindle a pleasurable alertness that makes the reader—and especially the juvenile reader who enjoys detecting sham and trickery—an eager accomplice of a winking author" (107-8). I'd like to think that "pleasurable alertness" could aptly describe any reader's response to any literature, but the pleasure that Wordsworth describes as a "grand elementary principle" (140) is necessarily different from alert pleasure in that the latter results from attention and learning, whereas the former derives from immediacy and self-satisfaction. Pleasure, like [End Page 15] anything else, is something we learn, and we can learn to enjoy it as an immediate sensation and also as a cerebral exercise. I'll invent a distinction to help me along here: elemental pleasure and alert pleasure. One we experience from infancy whenever anything satisfies our desire (especially for bodily pleasure), the other we have once we learn that our pleasure necessarily depends on something outside ourselves, something other than ourselves. If we turn to the process of reading and the pleasures of the text, we can conclude that reading delivers or at least has the potential to deliver both elemental pleasure and alert pleasure. The first of these pleasures may result when we assume that reading has no other purpose than to keep us perennially playing the same game, never moving forward or backward, never achieving any "final wisdom." The pleasure is in the play, not necessarily a thoughtless play, but one that takes the game as important in and of itself and not what the game might indicate about the politics of interaction and not where the game comes from, who invented it, who sets the rules, and so on. The second of these pleasures results from the consciousness that the game pits the self against an other, whoever or whatever that other may be. Just as the first pleasure implies a reader and a text, two players in a game that may privilege one over the other depending on the attitude of the players, the second implies a plurality of readers and a text that speaks with many voices. But let me be more concrete than I am above. The very notion of pleasure at the millennium's end is troubling. We remember Wilde's "new hedonism" from the last fin de siècle and we might equate this with an elemental pleasure, reading for the pleasure of the game, satisfying our needs and desires. On the other hand, the millennium seems to ask for serious thinking beyond the self. Thoughts of the future inevitably have a...