Understanding Of Psyche Research Articles

Sədrəddin Şirazinin nəfs konsepsiyası

Considering the history of philosophy, one can see that the mental states of human beings are often explained based on the idea of the soul. The essence of the soul, though, has been a matter of dispute since the Greek philosophers, and various theories have been suggested. According to Plato, who considered the soul to be made up of an immaterial substance completely different from that of the body, it is capable of living without the body, has lived before it, and will continue to do so following its death. Aristotle, however, rejecting Plato‟s substantial dualist approach, defined the soul as the perfection of the body and, unlike Plato, denied its preexistence and immortality. Islamic philosophers, although accepting Aristotle‟s definition of the soul, regarded it as an immaterial substance and saw the human being as a composition of soul and body. Safavid period Islamic philosopher Sadraddin Shirazi put forward a new soul theory different from those of his predecessors. Like Ibn Sina and other Muslim philosophers, he accepted the Aristotelian definition of the soul as “the first actuality of a natural body equipped with organs”. However, to him, the organs in the definition are not material body parts but powers of the soul. Unlike Plato, he considered the soul originated. Nevertheless, as opposed to Ibn Sina who states that the soul comes into existence simultaneously with the body, Shirazi did not regard the soul as an immaterial being at the beginning of its existence. In his view, the soul comes into existence in the body. However, thanks to substantial motion, this material being evolves into an immaterial spiritual one. This article dealing with Sadraddin Shirazi‟s concept of the soul analyses his understanding of soul and spirit, the definition of the soul, its origination, and its relationship with the body.

DISCOVER THE REAL TRUTH THROUGH POWER OF SPIRITUALITY: CHANGE OF ATMOSPHERE FOR THE NEW WORLD

The present human civilization is moving forward along with many backward motions, generation after generation. At the same time, in the running society amidst a lot of conventional ordinary zero-point or negative works, few giant steps are taken for the good of the people in the long run. Mental capacity of common people is not so powerful to catch the negative vibrations against the deeds taken for granted, today; and, hence, in majority cases, solution does not come. We blame one another and the situations become worse day by day. We always try to rationalize the irrationals by our own judgments, introducing falsehood, mistrust and selfishness; and, hence, in no way the problems reduce. Rather, the whole society is being entangled in a variety of mental turbulences in which we all have been captured directly or indirectly. Actually, we have lost our inner power as a result of forgetting our original spiritual identity. The right knowledge and understanding of soul, Supreme Soul and World Cycle, and self-realization and God-realization made clear the universal concept of One-World -Family in the sense that every human being is the spiritual child of God Father Shiva irrespective of the differences of castes, colours, creeds, cultures, faiths, religions, languages, genders, nationalities, places of birth, etc.

Rheumatoid arthritis - integrated approach to pathogenesis, treatment and care. New opportunities for management of chronic diseases based on synergetic methodology.

Introduction: Rheumatoid arthritis (RA) is the most common chronic systemic autoimmune disease. Chronic and severe course, early disability, social disadaptation as well as the high incidence of psychological problems require the development of an integrated approach to etiopathogenesis, diagnostics, management as well as rehabilitation and preventive care. Theory: We have developed a synergetic bio-psycho-socio-spiritual concept of ontogenesis that is represented by a four-dimensional model consisting of vectors of somato- and psycho-, socio- and animogenesis. Animogenesis is a term that integrates understanding of soul and spirit and represents the central fourth part of the proposed ontogenetic model. The vectors are interrelated and determine transit zones with a central part containing conscience – the highest level of self-regulation and reflection of reality accumulating spiritual-moral potential. Results: We propose a synergetic concept for RA development with identified there prenosological stages: predisposition - arthritic family, latent - arthritic diathesis, initial - prearthritic state and three nosological stages: onset, chronic phase and outcomes. Based on the concept we have developed a multidisciplinary program of care for patients with RA, which includes four sections/blocks: medical, psychological, spiritual-moral and social. Preventive measures are implemented in the first three prenosological stages, treatment and rehabilitation - in the three nosological stages, constituting a single multidisciplinary protocol of care for RA patients. The protocol is realized by a team composed of a rheumatologist, psychotherapist, clinical psychologist, social worker and bioethics specialist. Discussions: The model presupposes a multidisciplinary and integral approach to complex psychosomatic cause-effect relationships in the course of the disease. The proposed methodology makes it possible to formulate clinical, psychological, social and moral diagnoses resulting in a synergetic functional diagnosis. Conclusions: Synergetic bio-psycho-socio-spiritual concept of the disease and a multidisciplinary program of care enable to establish personalized protocols for patients with RA, improve management and control the progression of the disease. Lessons learned: The developed framework for RA allows to mobilize new resources and launch effective mechanisms of therapeutic and preventive care. Limitations: The study focuses mainly on the methodological approach and further practical evaluation of proposed program is required. Suggestions for future research: The program of integrated care will be realized and evaluated in a large cohort of patients with RA. Based on synergetic methodology, a multidisciplinary program of care may be developed and implemented for other chronic disorders.

Jung and Peirce

As correctly noticed by Vincent Colapietro, one of the few authors who have approached the topic, pragmatism and psychoanalysis followed parallel paths. The most obvious comparison between James and Freud did not seem to cast new light neither on the understanding of psyche nor on the two movements of thought. However, a different and less obvious comparison between Peirce and Jung might be more fruitful, notwithstanding the progressive antipsychologism of Peirce’s approach to logic. As we are going to see, this unusual comparison is due to the strong epistemic and philosophical import of Jung’s mature theories as well as to Peirce’s tendency to provide a general theory of the mind, both conscious and unconscious. Therefore, this paper will try to understand the attitude that Peirce had towards psychology (I), to recall the part of Jung’s theory that has to do with Peirce’s pragmatism (II), to assess the relationship between the two authors and the reciprocal advantage in mutually integrating their theories (III).

Saul Bellow on the Soul: Character and the Spirit of Culture in Humboldt’s Gift and Ravelstein

Saul Bellow’s fiction is decidedly philosophic, particularly as he celebrates depth of personhood in his characters while denigrating superficiality. The discursive action of this focus on personal depth involves the idea of soul, which, for Bellow, resonates in individual characters in his fiction as well as in the “character” of culture, usually viewed in historical decline, one of his preoccupations. This essay examines this dual understanding of soul — as a function of individual character and as the “character” of culture — in two of Bellow’s novels: Humboldt’s Gift (1975) and Ravelstein (2000). Both are concerned with the tension between the grandeur of art and ideas and the depredations of rising commercial culture in America. In Humboldt’s Gift , Bellow offers an initial view of the messy genius of a great intellectual, while in Ravelstein the persona of a great intellectual is fully developed and even more explicitly presented in terms of the relation between such “greatness of soul” and cultural and intellectual decline in late-capitalism. In both novels, an aesthetic of great personhood works through characterization, with “greatness” revealing itself metonymically as aestheticized relational energy and in the genius for seeing revealed essences. In the characters of Von Humboldt Fleisher and Abe Ravelstein, characters based on two of Saul Bellow’s teachers and intellectual heroes, Delmore Schwartz and Allan Bloom, Bellow explores a type of intellectual heroism, the loss of which, he believes, has severe, even catastrophic, cultural consequences.

From Soul to Self and Back Again

This article surfaces issues relevant to the concepts of soul and self. It attends to the current focus on self, which some would see as a contemporary substitute for what used to be described as soul. It looks to some of the historical understanding of soul as given in Scripture and some philosophers (Plato, Aristotle, Aquinas, and Descartes) and shows a shift in focus from soul to self stemming from the time of Descartes. While some forms of body-soul dualism are appropriately rejected (Plato, Descartes), not all forms of dualism are problematic. An attempt is made to differentiate understandings of soul and self based on implied perspectives that are often unspecified and therefore confused. Finally, a brief overview of some of the psychoanalytic conceptualizations of self are given, conceptualizations that focus on subjectivity or imply a need for something superordinate to contain the functions or representations given. It is suggested that while focus on self or subjectivity is needed and helpful, focus on soul is needed to give theoretical foundations for psychology and psychotherapy.