Experience Of Self Research Articles

Metacognition Is Uniquely Related to Concurrent and Prospective Assessments of Negative Symptoms Independent of Verbal Memory in Serious Mental Illness.

The inability to synthesize information into experience of self and others could be one significant cause of negative symptoms. To explore this possibility, we examined the relationships between baseline metacognition and concurrent and prospective negative symptoms controlling for verbal memory. The participants were 62 adults diagnosed with serious mental illness enrolled in outpatient treatment. Metacognition was measured with the Metacognitive Assessment Scale-Abbreviated, symptoms were assessed using the Brief Psychiatric Rating Scale, and verbal memory was assessed using the California Verbal Learning Test. Significant correlations were found, indicating that poorer overall metacognition was associated with greater levels of negative symptoms assessed concurrently (r = 0.39) and 1 month later (r = 0.36). A significant relationship persisted after controlling for verbal memory and education. These findings support the idea that metacognitive deficits are related to negative symptoms and point to the potential of metacognitive interventions to positively influence negative symptoms.

Bibler's case

In 2018, the 100th anniversary of the birth of Vladimir Solomonovich Bibler (1918-2000) was celebrated. This date is celebrated in Russia (see, for example, publications in "Voprosy filosofii"), and in Ukraine, in Kiev, where gathered disciples, followers, listeners Bibler from different ends of the earth and where, in addition to the roundtable, presentation of the book by Bibler in the Ukrainian language (see the website "Bibler and around"). The materials of the round table held at the Institute of philosophy of the Russian Academy of Sciences were published in the online magazine Vox, whose employees care not only about Bibler's philosophical legacy, but also about His life, because his biography is, as one of Bibler's students P. D. Tishchenko said at the round table, "the experience of radical self — choice".

Becoming an Embodied Social Self Capable of Relating to Norms: Ricoeur’s Narrative Identity Reconsidered in the Light of Enactivism

In this paper, I argue for a revaluation of Paul Ricoeur’s notion of narrative identity in light of what Miriam Kyselo has coined “the body-social problem” in enactivism (Kyselo 2014). It is my contention that while phenomenological perspectives upon the body and the self are considered relevant in enactivism, the hermeneutical, discursive facets are understood as a less essential facet of the self, for instance as the self’s reflexive side, that gives expression to an experiential self (Zahavi 2007: 182-184, 2014: 57-59). Yet, it is in language that the self is addressed by others and that the self reflects upon itself and understands itself. Especially in order to understand aspects of identity which are of importance for the social situation of the self, such as gender, the way we are addressed by others and address ourselves by means of language need to be taken into account.

Neural Correlates of Body Integrity Dysphoria

There are few things as irrefutable as the evidence that our limbs belong to us. However, persons with body integrity dysphoria (BID) [1] deny the ownership of one of their fully functional limbs and seek its amputation [2]. We tapped into the brain mechanisms of BID, examining sixteen men desiring the removal of the left healthy leg. The primary sensorimotor area of the to-be-removed leg and the core area of the conscious representation of body size and shape (the right superior parietal lobule [rSPL]) [3, 4] were less functionally connected to the rest of the brain. Furthermore, the left premotor cortex, reportedly involved in the multisensory integration of limb information [5-7], and the rSPL were atrophic. The more atrophic the rSPL, the stronger the desire for amputation, and the more an individual pretended to be an amputee by using wheelchairs or crutches to solve the mismatch between the desired and actual body. Our findings illustrate the pivotal role of the connectivity of the primary sensorimotor limb area in the mediation of the feeling of body ownership. They also delineate the morphometric and functional alterations in areas of higher-order body representation possibly responsible for the dissatisfaction with a standard body configuration. The neural correlates of BID may foster the understanding of other neuropsychiatric disorders involving the bodily self. Ultimately, they may help us understand what most of us take for granted, i.e., the experience of body and self as a seamless unity.

Induced Illusory Body Ownership in Borderline Personality Disorder

Background: One aspect of selfhood that may have relevance for Borderline Personality Disorder (BPD) is variation in sense of body ownership. We employed the rubber hand illusion (RHI) to manipulate sense of body ownership in BPD. We extended previous research on illusory body ownership in BPD by testing: 1) two illusion conditions: asynchronous & synchronous stimulation, 2) relationship between Illusion experience and core BPD symptoms, and 3) relationship between illusion experience maladaptive personality traits. Methods: Participants (24 BPD, 21 control) underwent RHI procedures. We measured illusion strength (questionnaire responses), proprioceptive drift (perceived shift in physical hand position), BPD symptoms (DIB-R score), and maladaptive personality traits (PID-5). Results: For subjective illusion strength, we found a main effect of group (BPD > HC, F = 11.94 p = 0.001), and condition (synchronous > asynchronous, F(1,43) = 22.80, p < 0.001). There was a group x condition interaction for proprioceptive drift (F(1,43) = 6.48, p = 0.015) such that people with BPD maintained illusion susceptibility in the asynchronous condition. Borderline symptom severity correlated with illusion strength within the BPD group, and this effect was specific to affective symptoms (r = 0.481, p < 0.01). Across all participants, trait psychoticism correlated with illusion strength (r = 0.481, p <0.01). Conclusion: People with BPD are more susceptible to illusory body ownership than are healthy controls. This result is consistent with the robust clinical literature describing aberrant physical and emotional experience of self in BPD. A predictive coding interpretation of these results holds promise to develop testable mechanistic hypotheses for experiences of disrupted bodily self in BPD.

The emotional basis of the ideal multilingual self: the case of simultaneous language learners in China

ABSTRACTThe present study contributes to the field of L2 motivation by exploring the link between emotional experience in language learning and motivational self from a multilingual perspective. Specifically, it evaluated the empirical support for the validity of the ideal multilingual self on simultaneous language learners in China and assessed the relationship between emotional experience (positive and negative) in language learning and the ideal multilingual self using structural equation modelling. Five hundred and twenty-three learners of English and languages other than English (LOTEs) in Chinese universities participated in the survey study. Findings established the construct validity of the ideal multilingual self and unveiled the significance and complexity of the link between emotion and motivation. Specifically, learners reported largely similar positive experiences in learning English and LOTEs and positive emotions in both languages were positively linked, with equal magnitude, to the ideal multilingual self. The patterns involving negative emotions were less consistent as learners reported differing negative experiences in learning the two languages and only negative emotion in English learning was negatively linked to the ideal multilingual self. The complexity of patterns brings forth a more nuanced understanding of the connection between emotion and multilingual motivation with pedagogical implications.

Entering the Void: Exploring the Relationship Between the Experience of Colonisation and the Experience of Self for Indigenous Peoples of Aotearoa, and the Implications for Psychotherapeutic Clinical P

This paper explores the relationship between the experience of colonisation and the experience of self for Indigenous peoples of Aotearoa. As we celebrate the formation of Waka Oranga in 2007, and its work in the years since, the publication of this paper is particularly fitting, drawing as it does on research originally undertaken at the time of the roopu’s formation. It is based on the lead author’s 2008 Master of Psychotherapy dissertation research in which he undertook a modified systematic literature review located within a kaupapa Māori research framework, in order to explore the experience of self for Indigenous peoples of Aotearoa and its relationship to colonisation. The paper examines the process of racialisation: The construction and resulting interiorisation of Indigenous peoples as Other’. The paper contends that this process has the effect of disrupting indigenous ontologies creating a divided and alienated experience of self for Indigenous peoples. Within Aotearoa, the phenomenon of whakamā and mate Māori are hypothesised as the indigenous experience of this alienated and divided self. The paper suggests that arguably all psychological distress for Indigenous peoples of Aotearoa arise to some degree fromthese experiences. Implications for psychotherapy are considered. Psychotherapy and psychotherapists are challenged to re-evaluate both the underlying positivist conceptualisations of self, and ongoing processes of colonisation, in order that they may be more fully equipped to effectively work alongside indigenous communities in Aotearoa.

Playing the Zombie: Participation and Interpassivity in Gothic XR

Marina Warner states that the concept of the zombie ‘embodies the condition of our time’ as it represents contemporary experiences of selfhood shaped by new technologies (2006: 357–8). In this paper I argue that, due to the interactive and immersive qualities of XR, the concept of the zombie in some recent Gothic expressions does not just represent contemporary experience of selfhood but is a development of an ‘interpassive’ role we play in everyday life (Pfaller 1996; Žižek 2008). Interpassivity is seen to be the ‘underside’ to interactivity, degrading any authentic experience or contribution of the individual. In some cases, the interpassive role in Gothic participatory experiences can be seen to be a cathartic extension of this everyday interpassive experience. However, the addition of a sadistic element to this role can lead to a ‘zombie-participant’ experience, which is a perverse and Gothic resistance to interpassivity. The paper focuses on two XR events that strive to reclaim the authentic self in what can be interpreted as a plight to recover the authenticity of individual experience within the closed loop of XR experience. The first is Whist (2017) by AΦE, where there is an attempt to reify the self through the trigger of the participant’s gaze. This results in an interpassive experience that demotes agency: rather than interpret the self, Freudian discourse is seen to ‘stand in’ for it, thus reflecting an interpassive state. The second is Doom Room (2018) by Makropol, where there is an attempt to reclaim the soul through re-birth via self-sacrifice. ‘Doom Room’ entwines the story of interpassivity with a sadistic interactive design, resulting in a destabilisation of ‘self’ that ultimately resists the interpassive experience.

Effects of Mindfulness Meditation on Self-Transcendent States: Perceived Body Boundaries and Spatial Frames of Reference.

Mindfulness training is believed to encourage self-transcendent states, but little research has examined this hypothesis. This study examined the effects of mindfulness training on two phenomenological features of self-transcendence: 1) perceived body boundary dissolution, and 2) more allocentric spatial frames of reference. A sample of healthy, young adults (n=45) were randomized to five sessions of mindfulness training or an active listening control condition. Results indicated mindfulness training decreased perceived body boundaries (F 4,172=6.010, p<.001, η 2=.12) and encouraged more allocentric frames of reference (F 4,168=2.586, p=.039, η 2=.06). The expected inverse relationship was observed between perceived body boundaries and allocentric frames of reference ((β=-.58, p=.001)), and path analysis revealed the effect of mindfulness training on allocentric frames of reference was mediated by decreased perceived body boundaries (β=.24, se=.17, CI: 0.11 to 0.78). Taken together, study results suggest that mindfulness training alters practitioners' experience of self, relaxing the boundaries of the self and extending the spatial frame of reference further beyond the physical body. Future studies are needed to explore the psychophysiological changes that co-occur with phenomenological reports of self-transcendence and the behavioral consequences following self-transcendent experiences.

Event-related potential and behavioural differences in affective self-referential processing in long-term meditators versus controls.

Contemplative practices are thought to modify one's experience of self and fundamentally change self-referential processing. However, few studies have examined the brain correlates of self-referential processing in long-term meditators. Here, we used the self-referential encoding task (SRET) to examine event-related potentials (ERP) during assessment of pleasant and unpleasant self-views in long-term meditators versus age-matched meditation-naïve control participants. Compared with controls, meditators endorsed significantly more pleasant and fewer unpleasant words as self-referential. We also found a between-group difference in the early component of the late-positive-potential (LPP) of the ERP characterized by a larger response to unpleasant versus pleasant words in controls and no difference in meditators. A cross-sectional design, such as the one used in the present study, has certain caveats like self-selectivity bias. If such caveats did not affect our results, these findings suggest that a long-term contemplative lifestyle, of which meditation training is an integral part, alters self-referential processing towards a more adaptive view of self and neural equivalence towards pleasant and unpleasant self-views. These findings suggest that long-term meditation training may affect brain and behavioural mechanism that support a more flexible and healthy relationship to one's self.

Prana and the actor

ABSTRACTIn my previous article (Stanislavski Studies, Vol. 6, Issue 1, May 2018), based on the Practice as Research at DAMU in Prague, I described my work with actors and practitioners, using an introductory conditioning set of exercises as part of my own technique, the Yoga of Acting. The Yoga of Acting uses a three-tier system to allow the actor an experience of self, whilst imbricating that experience with the technical, mechanical and well-known challenges of the Art of acting and all it requires and demands. In this workshop, which I completed in Malta as part of the S Word, I am exploring the second stage of my practice, involving the use of the Chakra system as a guide for character exploration and embodiment in the Actor’s work. “Prana” is the sanscrit word for “lifeforce” or “vital principle”. It is also translated as “spirit”, “soul”, “respiration”, “energy” or “vigour”.1 Prana can also be called “Vital Air”, pertaining to Pranayama, the exercises of breath modulation offered in the practice and philosophy of Yoga. “By controlling the prana one can control all the forces of the universe, such as gravity, magnetism, electricity and nerve currents. Thus, prana refers to energy as the basis of all life. Thus, the objective of Pranayama is to stimulate, communicate, regulate and control the vital life force that exists in the body.”2 Stanislavski encountered this word in his studies with Hatha Yoga, and subsequently used the term “emitting rays”. This article explores the PaR around Prana explored in my workshop in Malta, including the experience of some of the participants and the wider experience of Prana.

Wyobraźnia zorganizowana. Poetyka wiersza kolory Jana Brzękowskiego

The article interprets Jan Brzękowski’s poem kolory [couleurs]. Accepting the assumption that the reading of the Cracow avant-garde poetry, including Brzękowski’s works, requires the textual approach, the author of the article gives an in-depth discussion of rhetorical figures (especially metaphors) and symbolic motifs (metals, colours, weather phenomena). Such reading of kolory turns the poem into a statement about the unique psychological (or even spiritual) experience of the lyrical self, who, after a crisis of darkness, has an insight “in the breaking dawn”.

Application of Mindfulness-Based Health-Promotion Behavior in People With Chronic Diseases: SMILE Strategy

Chronic diseases often impact the quality of life of the patient, causing complications and increased mortality and medical costs. The World Health Organization proposed applying mindfulness as an important strategy to help transform the situation faced by chronic disease cases and to promote their mental flexibility and adaptability. The author reviewed the related literature on mindfulness and introduces the "SMILE" strategy in this article. This strategy includes several stages, including 1) Starting where I am, 2) Motivating patients to become self-aware of the experience of self and internal and external environment interactions, 3) Developing individual health beliefs, 4) Learning mindfulness-based health-promotion behaviors, 5) Evaluating the efficacy of mindfulness-based health-promotion behaviors and self-regulation. SMILE is a powerful strategy with the potential to promote patient wellbeing, acceptance of the need to coexist with chronic disease, and freedom. Mindfulness is an abstract concept. This article provides a reference on mindfulness intervention for healthcare providers.

캡스톤 디자인을 활용한 창작 표현활동 수업 모형 개발

The purpose of this study is to affirm the practical applicability of capstone design class teaching model for elementary school expression activity with cooperation among elementary school education specialist, researcher, and elementary school teacher. The research method is to make corrections on and complement the model by trying it with ten fifth-grade elementary school students and pre-teacher, and to confirm the applicability of the model at the school site by completing the process of analysis, design, creation, expression, composition, presentation, and evaluation. Capstone design class teaching model is typified solely as ‘student-driven creation type’ and is a class teaching method to strengthen capacity through open discussions. The class process is composed of five parts, first, ‘self-expression and cognitive experience of the inner self’ through game activities, second, comprehension of the composition of movement lines and space, third, technical use of digital media and expansion of knowledge, fourth, development of problem-solving capacity in group activities with a sense of community acquired from cooperation with team members, and lastly, new creation with a variety of compositions and conversions through ‘presentation’, and furthermore, the model comprehensively covers the details of methods and contents for the class process.

Towards a Husserlian Integrative Account of Experiential and Narrative Dimensions of the Self

Abstract The aim of this paper is to outline an integrative account of experiential and narrative dimensions of the self based on Husserl’s genetic phenomenology. I argue that we should discard “strong narrativism” which holds that our experiential life has a narrative structure and, accordingly, that experiential and narrative dimensions of the self coincide. We should also refrain from equating the experiential self with the minimal self, as the former does not simply constitute a formally individuated subject as the latter but a properly individualized one with personal characteristics and habituality. Husserl’s genetic phenomenology offers both a description of the individualized self as experiential, i.e. as pre-reflective and embodied, and as narrative, i.e. as an autonomous linguistic agent. Through Husserl’s concepts of sedimentation and secondary passivity, we can explain the dialectical relationship between experiential and narrative dimensions of the self.

Anomalous Experience of Self and World: Administration of the EASE and EAWE Scales to Four Subjects with Schizophrenia

The aim of this paper was to study anomalies of self- and world experience in schizophrenia from a phenomenological perspective through the use of the Examination of Anomalous Self-Experience (EASE) and Examination of Anomalous World Experience (EAWE) interviews. Four patients with diagnoses of schizophrenia were interviewed with both the EASE and the EAWE. A qualitative analysis of these interviews was carried out on all the data; quantitative scores were also assigned, based on the frequency and intensity of the items endorsed by the subjects. In the EASE, the subjects endorsed an average frequency of 45% of all items. In the EAWE, the subjects endorsed an average frequency of 26% of all items. Furthermore, the EAWE data indicated more heterogeneous profiles of experience than the EASE data. This heterogeneity is not surprising, given that the EAWE was designed to be a more broad-based or less targeted exploration of various changes likely to be associated with the schizophrenia spectrum (but also with certain other conditions). Our data suggest that although disturbances of world experience may always be present in schizophrenia, they may take numerous and varied forms. Because the experience of the world occurs across many different modalities, disturbances of this experience would be fundamentally less unitary, whereas the experience of the self presents a more coherent and unitary gestalt. These results show a certain overlapping between the scales while also indicating the potential value of a combined use of the two instruments. Finally, we discuss the relationship between experiential description and behavioral observation, and their potentially complementary value in exploring the first-person perspective, particularly in the case of experiences that occur at a more prereflective level.

The personal self of psychotherapists: Dimensions, correlates, and relations with clients

The personal self of psychotherapists, that is, experiences of self in close personal relationships and its association with therapists' individual and professional attributes is explored. The study aimed to: (a) describe therapists' self-ratings on specific self-attributes; (b) determine their dimensionality; (c) explore demographic, psychological, and professional correlates; and (d) assess the convergence with professional self. Data from the Development of Psychotherapists Common Core Questionnaire were available for > 10,000 psychotherapists of various professions, theoretical orientations, career levels, and nations. Most psychotherapists described themselves in close relationships in affirming terms (e.g., warm/friendly), although a substantial minority also described themselves in negative terms. Factor analyses yielded four dimensions: Genial/Caring, Forceful/Exacting, Reclusive/Remote, and Ardent/Expressive. Being Genial/Caring was associated with life satisfaction. Among professional attributes, personal self-experiences, and parallel dimensions of relationship with clients correlated strongly. Analyses of > 10,000 psychotherapists revealed meaningful variations in personal self relevant to personal and professional life.

“You’re a Sociologist, I Am Too . . . ”: Seducing the Ethnographer, Disruption, and Ambiguity in Fieldwork with (Mostly) Undocumented Youth

The article is about a set of methodological disruptions that occur in ethnographic fieldwork and what these disruptions mean for ethnographic studies, including analysis, representation of data, and experiences of the ethnographic self. This article documents the process of a minoritized high school youth, Queen, entering the research space and the emergent relations among Queen and Latinx undocumented youth. Drawing on Jacques Derrida’s analytics, I theorize disruption as a core concept in this particular experience of engaging in fieldwork as part of a multisite critical ethnography. Presenting three frames of disruption—relating to the research space, analyses and findings, and the ethnographic self—I complicate who gets included and excluded from a study and the implications for relational ethnics in ethnographic fieldwork. Ultimately, I argue that our methodological practices and selves need to be disrupted in order to enhance our views of who/what gets included/excluded during our fieldwork.

Transforming Health Experience and Action through Shifting the Narrative on Obesity in Primary Care Encounters.

We sought to understand the impact of primary care conversations about obesity on people’s everyday life health experience and practices. Using a dialogic narrative perspective, we examined key moments in three very different clinical encounters, the patients’ journals, and follow-up interviews over several weeks. We trace how people living with obesity negotiate narrative alternatives that are offered during clinical dialogue to transform their own narrative and experience of obesity and self. Findings provide pragmatic insights into how providers can play a significant role in shifting narratives about obesity and self and how such co-constructed narratives translate into change and tangible health outcomes in people’s lives.

The Experiential Self Re-Creates Itself in Others via the Enlargement of the Self’s Space-Control Ability: Dan Zahavi's Arguments for the Existence of the Self

The diversity and complexity of the arguments and criticisms among philosophers on the question of the actual existence of the self can be condensed into two contrasting issues: The self is an experienced phenomenon that is generalized into a concept to assign to the cognitive subject as a tool for identification, or the self has its own existence as a transcendental entity that is activated and developed through interactions between the cognitive subject and the environment. Dan Zahavi summed up the endless controversy over the formation of the self in phenomenology, existentialism, and new insights in neuroscience to conclude that the existence of the self is only meaningful when it is "the experiential self." My article will focus on two issues: firstly, the self is formed by the interaction between the subject and the object in which the object is actively engaged in the control space of the subject; secondly, the understanding of the subject’s self-perception process, through the perspective of neuroscience, is triggered by the subject seeing itself in the other person.