Personal Embodiment Research Articles

Sędziowie na pierwszych stronach gazet w 2022 r. Przyczynek do medialnego obrazu sędziego

The study fits within the scope of research on the media image of judges, which is part of a larger media image of the world. The relevance of the subject of research results from the position and significance of judges for the functioning of society and the state, as well as the interdependence between the functioning of the profession of judge, its prestige and the so-called public opinion. The aim of the article is a reconstruction of the image of the judge (its properties and relationships between these properties), the carrier of which are front pages of newspapers. Having found it reasonable to restrict the source base to paper issues of national daily newspapers representative for the Polish newspaper market, issued in 2022, the following three titles have been analysed: “Dziennik Gazeta Prawna”, “Gazeta Wyborcza” and “Nasz Dziennik”. These analyses allowed to: identify the properties attributed to judges in each periodical and structure them; observe the identity of the linguistic measures and devices used in the newspapers in question to shape the image of the judge and concurrently the different nature of images of the judge shaped on the front pages of the newspapers under research; conclude that, in all the titles examined, the images of the judge as a personal embodiment of the court (which is not always properly differentiated) are not a reflection of reality, but an interpretation thereof, and are a collection of subjective and emotionally related characteristics.

Charisma and the Transformation of Western Culture 12th to 13th Centuries

The academic discussion of charisma takes two major voices as the point of departure: Max Weber and St. Paul. In both areas, sociology and religion, charisma is seen as a quality of persons. My argument is that entire cultures can be suffused by this force, and that social life, education, and modes of expression can be bearers and transmitters of charismatic force. I approach the argument conceptually, drawing on a remarkable passage in Goethe’s autobiography Dichtung und Wahrheit. What Goethe calls “the demonic” is charisma conceived as a force that can penetrate, unpredictably, either natural phenomena or persons. To these I add institution, cultures, and structures of government. The charisma of larger structures, like personal charisma, has a life-cycle, charisma in its cultural structuring being as unstable as in its personal embodiment. The idea opens cultural transformations to analysis. Clifford Geertz has provided a model. The sea-changes that transformed western European culture from the twelfth to the thirteenth century show us the end of a life-cycle of charismatic culture, and the transition to intellectual or textual culture. Charisma moved out of the realm of the lived and expressed social forms and into art and artifice, rationalizing philosophy, theology, liturgy and other forms of Christian discourse (sermons). Three voices from the later thirteenth century observe this development closely—the loss of charisma as a political–social–cultural force—and lament the loss.

What Happens if the Brain Goes Elsewhere? Reflections on Head Transplantation and Personal Embodiment.

Brain transplants have long been no more than the subject of science fiction and engaging thought experiments. That is no longer true. Neuroscientists have announced their intention to transplant the head of a volunteer onto a donated body. Response has been decidedly mixed. How should we think about the moral permissibility of head transplants? Is it a life-saving/life-enhancing opportunity that appropriately expands the boundaries of medical practice? Or, is it a bioethical morass that ought not to be attempted? For the purposes of this paper, I set aside questions regarding the surgical operation's technological plausibility so as to focus on very basic questions regarding personal identity and the morality of head transplantation. The analysis begins with an exploration of the embodiment of persons. It considers whether persons can be conceptually distinguished from all parts of their body, even if they cannot be physically separated from some parts without loss of personhood. It argues that in most cases replacing body parts with reasonably similar parts will not destroy the conditions for sustaining personhood. However, as I explore, the phenomenology of personhood is such that some physical changes may prove to be too significant to maintain personal identity successfully over time. Given such complexity and the significance of the costs involved, the moral permissibility of head transplantation likely depends on recognizing that persons may give permission to collaborate in common activities, including projects with which others deeply disagree, provided that they only utilize the services and resources of free and consenting others.

Identity, diversity and inclusion on the dance floor: Embodying self-reflexivity as mindful dance and movement teachers

ABSTRACT In this article, we explore how inclusion and diversity in mindful dance and movement practices can be supported by a practice of self-reflexivity in regards to our embodied identities as teachers. We understand identities as created through processes of stratification, which tend to assign dualistic, fixed and often mutually excluding categories of identities onto individuals and groups. A self-reflexive practice can help open up and soften some of these categories without negating the very real structural and lived consequences that stratification imposes. We thus seek to unfold a transformative both-and awareness through which both the strata and what lies in-between, through and beyond can be engaged and acknowledged. In doing so, we apply an embodied, autoethnographic style of inquiry to explore our personal embodiment of identities as mindful dance and movement teachers and the ways they influence and relate to a larger teaching field and to broader socio-political frames. Through this, we arrive at an understanding of how self-reflexivity can unfold a relational and empathic awareness of both the effects of stratification and for different possibilities, which helps to create a vital in-between space where more authentic possibilities for diversity and inclusion can manifest.

The War Against COVID-19 and Body Theology: A Relational Response

People are alone yet share deeply in this new embodiment. The nuances of life they took for granted are over, yet a longing for connection remains. Can body theology speak to this extraordinary circumstance? Body theology is the explicit theological recognition that personal embodiment, the shape of individual lives, form perception of the world while at the same time, cultural construction shapes how they live in their bodies. They only understand because they live within a matrix of embedded social perceptions. Body theology challenges the idea that the body is a site of spiritual corruption and reintegrates the human body as a fundamental location for revelation. This daily incarnation happens via the senses-sight, hearing, smell, taste, and touch-through intuition in daily life, and in the interplay among their bodies in relationship with others and via cultural productions of power telling them who to be and how to act in embodiment. The body speaks a language that, while subjective and experiential, is not authored by individual direction. Body theology is crucial to help us understand the workings of the sacred, according to Catholic doctrine

Virtual lab on analytical chemistry for pharmacy students of distance learning

Extramural education along with certain advantages has some disadvantages, including the lack of the possibility of acquiring experimental work skills. Pharmacy students of correspondence courses should study a number of chemical disciplines, including analytical chemistry. Virtual labs could solve the problem of lack of laboratory training, at least partially. Virtual laboratory works on chemistry, described in the literature, are built on the basis of multimedia technologies (audio, video, animations, presentations and other visual effects).
 The purpose of this work is the creation of a computer program that would not only visually simulate the process of acid-base titration, but also create a task for a student, i.e. – definition of titrant volume and calculation the concentration of an analyte in a virtual sample.
 Virtual laboratory work was developed in the LabVIEW12 package (National Instruments, USA).
 A file of virtual laboratory work along with all educational materials is received via e-mail by all students. When you open the laboratory work file, the front panel of the virtual instrument shows the setup for titration, a series of indicator windows for displaying information, and a virtual monitor screen for displaying the titration curve. Then the program guides the student through the following steps: registration of personal data and definition embodiment, visualization of titration and formation of the titration curve, mapping the first derivative of the titration curve, increasing the scale of the graph and determining the volume of titrant at the equivalence point. After finishing the task, the student makes a print-screen, inserts it into his report with the calculations and sends it to the teacher via e-mail for verification in a timely manner.
 Thus, the described laboratory work allows the student to observe the formation of the titration curve and its subsequent transformation, as well as to master the processing of titration results. Development of virtual laboratory works similar to other methods for quantitative analysis will form a complete virtual laboratory practice, which can increase the level of training of pharmacy students and eventually move to distance learning.

HOW MUCH DOES ANTICIPATION COST TO CHARLES BAUDELAIRE?

Walter Benjamin noticed an anticipation of Charles Baudelaire that gets the modern attributes. In the article, the anticipation is analyzed as a part of the existential presence of a poet. By this way the poet can resist the fate and he has a feeling of future. Baudelaire’s literature career and his lifestyle are an embodiment of it. It is the main tool to stand with a faith. From one hand, his works have no similarity with others poets, in their loneliness, flânerie, and manners, from the other hand in their personal embodiment.

Constructing Women Perpetrators of International Crimes: A Critical Discourse Analysis

Recognising rape and other sexual and gender-based violence as forms of, rather than being peripheral to, international crimes has been instrumental in bringing to the forefront the impacts of, and motivation for, crimes committed against women, in particular in the context of war. However, the prevailing silence about women who commit crimes has stagnated the recognition of the diverse roles that women play in war, including being directly involved in the commission of (most serious) crimes. This study attempted to challenge some of the dominant positionalities on women in war by conducting a critical discourse analysis of the relevant legal court material relating to the high-profile cases of Biljana Plavsic at the International Criminal Tribunal for the former Yugoslavia (ICTY) and Pauline Nyiramasuhuko at the International Criminal Tribunal for Rwanda (ICTR). Our findings indicate that it is necessary to recognise a multiplicity of personal, social, cultural and situational factors that might influence women’s exercise of agency and women’s propensity to engage in violence, including violence committed against other women. Consequently, law’s gender neutrality is little more than gender blindness if it does not take account of the social, cultural and personal embodiment of gender practices, including in crime.

STATUS OF RESEARCH INTO MINE SAFETY CULTURE PHENOMENON

The formation of the noxological (safe) thinking of a person is a strategic task of the education system in the context of forming its responsibility for the safety and viability of the social community. The culture of safety as a social phenomenon is represented in ideology, religion, science (contains knowledge about the safety of man and society), art, mythology, sports. At the same time, in its personal embodiment and security of life, as a characteristic of a person with his activity, is not one and the same. Safe life is a life according to the laws of safety (prevention, minimization, overcoming, elimination of consequences of harmful and dangerous factors). And the culture of personal safety includes a number of additional components - this is the motivation and experience of self-improvement in the readiness for a safe life.
 In Ukraine, the concept of safety culture has been systematically implemented at domestic NPPs, aviation enterprises and supported by other industries, but its wider spread is hampered by the following reasons: unformed coherent state policy to form and implement a security culture strategy covering all areas of people’s activity ; lack of a supervisory coordination and methodological center that will facilitate the implementation of organizational approaches to improving the situation regarding the formation of a security culture; insufficient attention is paid to safety culture in education, education and education.
 Legislation stipulates that local state administrations, local self-government bodies in cooperation with central executive authorities, state bodies and national mine action bodies, within their powers, inform the population about possible threats from explosive objects and measures that should be taken to avoid them. life and health.
 Mine action operators involved with relevant mine action entities in the implementation of mine action activities, in cooperation with the national mine action body, may carry out such mine action activities, in particular: conducting training on counteracting the risks associated with explosive hazards objects; provision of information (propaganda) on non-use of explosive objects. That is, we can talk about the adoption of a conceptual legislative act, the nuances of which should be regulated by a number of by-laws to regulate specific areas, in particular the formation of a mine security culture.

On the Researcher’s/Reviewer’s Bodily Presence in Theatre

In this article Tomaž Krpič discusses two specific types of creative theatregoer: the theatre researcher and the theatre reviewer (researcher/reviewer). He stresses the influence of the theatre researcher’s/reviewer’s bodily presence in the theatre on the results of their professional work: the scholarly article and the review. Becoming a researcher or a reviewer involves going through a long complex process of personal embodiment to gain the skills associated with the learning, participative, and writing body to achieve and to maintain specific theatre bodily habitus, the physical and cultural capital necessary for fulfilling the roles of the researcher/reviewer. Tomaž Krpič is a sociologist of the body in performance studies, particularly in the spectator’s body in postdramatic theatre. He has published widely on various social, political, and cultural aspects of theatre and art performance. He is a member of the Faculty of Social Sciences, Ljubljana University.

Dressing Up, Dressing Down! Situating Identities and Negotiating Otherness Through the Bodies of British Chinese Women

This paper will examine the ways in which the practices of dressing and adornment are employed to manage the otherness experienced by second generation British Chinese women. In amongst the lack of social representation in the wider British imagination, the objects of dress and adorn- ment chosen by the women enables them to negotiate their visibility. As such, the negotiation of power is not an abstracted struggle within the mind, rather I propose that the struggle of power manifests as a material strategy through dressing. Drawing on creative ethnographic fieldwork, the women narrate their experiences through materiality to create personal artworks, which offers an insight into the affective dimension of their personal embodiment. As a creative ethnographic methodology with a focus on material practices, this research demonstrates the enriched insights of such qualitative and experimental research methods to emphasise the sig- nificance of everyday actions and objects in the negotiation of power in the formation of ethnic women’s identities.
 At time of publication, the journal operated under the old name. When quoting please refer to the citation on the left using British Journal of Chinese Studies. The pdf of the article still reflects the old journal name; issue number and page range are consistent.

Solidarity and Care Coming of Age: New Reasons in the Politics of Social Welfare Policy.

Aging brings about the ordeal of coping. Younger people also cope, but for those in old age, the ordeal is so often elegiac, forced upon the self by changing functions within the body and by the outside social world, with its many impediments to the continuity of former roles, pursuits, and self-identities. Coping with change can be affirming, but when what is being forgone seems more valuable than what lies ahead, it is travail. For most, the coping is managed more moderately by a sense of resignation. This is especially true for those who survive into profound old age, when one is viewed as if being old is one's essential identity and nature. We must recognize and affirm difference and change without stigmatizing or losing sight of the specific capabilities and circumstances of the individual. This is what I think the often-used, but less often clearly defined, notion of a "person-centered" orientation should signify. Individuals age, but so do societies, not simply because they have a large population over age sixty-five, but in the sense that societies as a whole are also buffeted by significant disruption in orders of meaning. Aging has a public as well as a private manifestation, a social as well as a personal embodiment, and how it is paid attention to in culture, politics, and policy makes a great difference to how aging is concretely experienced in human lives. In this essay, I explore how the moral imagination nurtured by the practices of solidarity and care-and nurturing them in turn-can come of age-and how these practices can take their rightful place in an ethically mature political culture.

Osobiste osiąganie sensu życia: treść, strategie, specyfika

The article provides an analysis of modern views on the problem of meaning comprehension and determines correlation between values, senses and motivation of human behavior. It has been established that motivation is closely associated with activity. Being expressly target determined it promotes the realization of creative values. Other meaning comprehension strategies include phenomenological design of actualized experience values and transcendental values used in psychotherapy to encourage the counselee and facilitate his personal growth. For this purpose a component of positive psychotherapy known as a technique of counter-concept formulation is used. The article stresses the importance of an organismic sense as personal embodiment of experience. Being the basis of love it suggests an intuitive choice of meaning comprehension strategies. An organismic sense is inherent in every individual and forms the transpersonal spiritual unity of mankind. It has been indicated that meaningful life is characterized by a wide scope of inescapable existential experiences ranging from happiness to suffering.

The nature of memorisation for embodiment

Purpose The purpose of this paper is to provide insights on the interconnectedness of the Muslim community, madrasah and memorisation in realising the process of embodiment. Design/methodology/approach Our anthropological study was conducted in 2011 at a prominent madrasah for higher education in England. The madrasah has approximately 400 adult learners that are studying Islamic studies programme. For our anthropological study, the notion of Islamic teaching and embodiment was integral to each other and was illustrative of a long educational tradition of the pedagogy of Islam. For this research, we follow a sensory narrative style in expressing our descriptions. Findings The findings provide an insight into the nature of memorisation for embodiment. The research suggests that the madrasah was teaching memorisation with a purpose to support the process of personal embodiment. Moreover, what we also see when considering madrasah life is that the notion of the “walking Qur’an” endures, and it transcends in the form of locally flavoured articulations of embodiment. To reiterate, the Islamic approach to memorisation for embodiment was found to be a practice relevant to all of us, as individuals, communities and institutions, reflexively engaging in the world around us. For the British madrasah, this was seen to be pivotal to the Islamic pedagogy shaped by the interplay between orality, facilitating memorisation and the didactic approach towards the sacred. From our observations, embodiment has a physical and spiritual dimension where prophecy is retained and is inherent to existence and daily madrasah practice. Originality/value Our narrative experiences bring a spiritual order to the pedagogical matters of memorisation represented by the inseparable nature of knowledge and the sacred. The interweaving of experiential narrative with a theoretical perspective brings forth our understanding towards the nature of memorisation for embodiment.

Ontology Through a Mindfulness Process

Traditionally, when ontology is taught in a graduate studies course on social research, there is a tendency for this concept to be examined through the process of lectures and readings. Such an approach often leaves graduate students to grapple with a personal embodiment of this concept and to comprehend how ontology can ground their research. This paper proposes a supplemental pedagogical method that employs a mindfulness process to move students from the definition of ontology and its theoretical perspective to a practical understanding of the concept and how it is a part of the research paradigm. Mindfulness strategies are used to explore ontology in an accessible and meaningful way. This mindfulness approach includes a contemplative “being” exercise, a personal reflective writing, and a collective dialogic sense-making.

A Social Gospel for India

This article discusses the ways that secretaries in the U.S. Young Women's Christian Association (USYWCA) used the Social Gospel to create a type of imagined community, which I call Y-space, in India. In the United States, USYWCA secretaries emphasized Social Gospel ideals such as the personal embodiment of Christ-like behavior, inclusivity, and working for the progress of society. In India, USYWCA secretaries used these same ideas to try to make Y-space an alternative to both the exclusive, traditional, British imperial “clubland” and the growing Hindu and Muslim nationalist movement. Instead, they promoted an idealized Americanized Anglo Indian/Christian woman who would engage in civic matters and embody Christian values, and serve as an alternative to the Britishmemsahib, and the Hindu nationalist woman. Despite the USYWCA's efforts to distinguish itself from British imperialists, the secretaries' attempts to create these Americanized Indian women reveals that that the USYWCA supported transforming Indian society according to imposed Western models, in much the same way as the British.

Book Review: Recognising Transsexuals: Personal, Political and Medicolegal Embodiment

Book Review: Recognising Transsexuals: Personal, Political and Medicolegal Embodiment

Shy and Ticklish Truths as Species of Scientific and Artistic Perception

To evidence the human condition must be to provide an account of the manifold modalities of experience: ‘Evidence’ must include different kinds of humanly experienced truths. However, the question is how does one extend the way in which the ‘evidential’ is broadly understood so that it encompasses the range of ways and kinds of knowing as practised in people’s everyday lives and as pertaining to those lives. Borrowing phrasing from Nietzsche, this article focuses in particular on species of human truth that might be described as being ‘shyer’ or more ‘ticklish’ than others, and that are only humanly accessible when ‘taken by surprise’, or ‘glanced at, flashed at’. Part I of the article explores the sense that might be made of the notion of ‘ticklish truths’. Part II then considers the wider implications of giving due to a panoply of modes of human knowing. The aim of the article is to recognize a ‘gay science’ (Nietzsche) not as an eccentric construction of merely poetic insights and expressions, but as a necessary part of the fundamentals of knowledge. It is a truth of the human condition that its truths are grounded in a personal embodiment of individuality, ontogeny, momentariness and situationality.

Toward a Polanyian Critique of Technology: Attending From the Indwelling of Tools to the Course of Technological Civilization

As a scientist, Michael Polanyi made significant advances in chemistry and economics. From that deep hands-on experience, he derived a powerful critique of prevailing ideas of knowledge and the proper role of science. He demonstrated that disregarding or eliminating the personal embodiment of knowing in the tacit dimension in pursuit of purely explicit and impersonal knowledge results in knowing that is misleadingly incomplete—“absurd.” If technology is the practical application of science, then it should be useful to extend his critique of science to technology. The pursuit of impersonal knowledge parallels the quest for efficiency through the standardizing and programming of technique while devaluing personal knowing in the form of embodied skills, institutional memory, and a “feel” for possibilities that leads to insightful breakthroughs. As technological development continues to accelerate and proliferate unsustainably, the idolizing of efficiency operates to subsume other values that would tend to constrain such development, raising concerns about the future of discovery, of the economic and social order, and of the human soul.

A Can of Worms: Has Visual Communication a Position of Influence on Aesthetics of Interaction?

Interaction Design is a young discipline that grew out of an overlap of other science and design disciplines, its remit was the design of interactive products, services and systems for human behaviour. Visual Communication and its output of graphic design once had an early influence on Interaction Design, but this has since been devalued by the influence from more functionalist disciplines, leading to two myths about Visual Communication: it just does the ‘aesthetic bit’ on the interface, and that aesthetics has no real use or function beyond ‘beauty’. But aesthetics cannot be reduced and measured as a functionalist equation of ‘means-end’. By understanding aesthetics from a Pragmatist philosophical position, the aesthetics of interaction can be explored from a situated and culturally connected embodiment of an interactive experience. From this position aesthetics is viewed as emergent from the interactive experience through three factors: a socio-cultural context, a personal embodiment and finally a means-to-many-ends instrumentality. It is a cultural phenomenon and not an engineering problem that can be explored quantifiably. This makes this a phenomenological study, and closer to Visual Communication. The rhetorical nature of Visual Communication affords a change in human behaviour, evoking a cognitive and emotional response, making its remit about framing decision-making from use of image and text. Experience, emotion, and interpretation can only use qualitative methods to explore an aesthetic experience. This raises a more vexing question: what other design disciplines also share or rather claim a phenomenological position on aesthetics? This paper will set out to explore these amorphous boundaries to decide if Visual Communication still has an actual support position of influence on Interaction Design.