scholarly journals Remarkable Reframing

2015 ◽  
Vol 2 (2) ◽  
pp. 1-11
Keyword(s):  
The Self ◽  
The Other ◽  
Self Reflection ◽  
Mental Structure ◽  
International Mediation ◽  
The World ◽  
National University ◽  
Mind Set ◽  
The Mind ◽  
Negative Sentiment

This paper arises from a presentation at the International Mediation and Restorative Practice Conference held at the National University of Ireland, Maynooth on 5th September 2014. The topic is the technique known as reframing. To reframe is to bring about a change in someone’s mental perspective by altering their tacit underlying viewpoint to create different meaning. It is an attempt to release the parties from a blame and counter-blame cycle, and to focus on more useful ways of viewing the conflict. It is not about over-looking or evading some negative sentiment - this needs to be included to maintain the context. What reframing does, however, is to introduce new meaning, co-existent with the negative perspective, which shifts the mind-set towards a more constructive future. A ‘frame’ is a cognitive shortcut that people use to make sense of the world. It is a complex mental structure of unquestioned beliefs, values and ideas that is used to simplify our understanding of the world around us and thus to infer meaning. If a part of that frame is changed – for example through self-reflection, education or reframing - then the inferred meaning may also change. When parties are in conflict their frames help them to interpret what has happened, what the intentions of the other party are, and their own role in what has taken place. This is usually positively disposed to the self and negatively disposed to the other. This lens, or frame, provides meaning for the conflict. Reframing upsets this frame and introduces a different, and potentially more helpful way to look at the conflict so that the parties will work on resolution rather than being stuck on set, negative, unproductive or toxic ways of viewing matters, or being defensive and closed-minded.

The Solution

2020 ◽  
pp. 7-12
Author(s):  
Nicolas Bommarito
Keyword(s):  
The Self ◽  
The Other ◽  
Careful Examination ◽  
Philosophical Question ◽  
Buddhist Practice ◽  
Other Hand ◽  
The World ◽  
The Mind

This chapter examines two general strands in Buddhism: philosophy and practice. Philosophy involves understanding the nature of the world and the mind. It involves careful examination, reasoning, and analysis of the world in general and the self in particular. Meanwhile, practice involves specific techniques to bring about a change in how we respond to the world. It aims at changing mental habits and ways of experiencing the world. These two aspects can, and often are, discussed separately. This is no surprise given how monumental each task is; people sometimes devote their entire lives to only one philosophical question or Buddhist practice. Nevertheless, these two aspects do inform each other. Philosophy helps to establish the aim of practice. Practice, on the other hand, can help one to have certain experiences which can, in turn, inform ideas about how the world works.

scholarly journals Miłosz: Self-Reflection as the Topic of a Poetic Description

2016 ◽  
Vol 38 (8) ◽  
Author(s):  
Barbara Stelmaszczyk
Keyword(s):  
The Self ◽  
The Other ◽  
Strong Sense ◽  
Poetic Language ◽  
Ordinary People ◽  
Self Reflection ◽  
The World ◽  
The Status ◽  
Simultaneous Existence ◽  
Individual Consciousness

Czesław Miłosz’s poetry displays two reverberating topics which may be defined as contradictory existence and world experiences. One of those is the admiration for the beauty of the world and awe consequent upon capturing the simultaneous existence of individual entities (Amazement), whilst the other is the topic of the lack of fulfilment, torment, the feeling of lack of authenticity, blame, and shame (This).Miłosz depicted his “I” (represented by various personae), the split between individual consciousness, a strong sense of individuality, distinct from the commune of ordinary people (a strand salient in the pre-war volume Three Winters), at the same time nurturing a feeling of strong bonds with the society.The poet’s self-reflection holds for both topics, while the autobiographic discourse is orientated to the questions about the functions of the poetic language and about the status and sense of poetry, thereby addressing the self-topicality.

Nihilistic Thinking as the Self-Will of the Mind and the Projects of Its Overcoming

2020 ◽  
Vol 63 (10) ◽  
pp. 74-87
Author(s):  
Irina N. Sidorenko
Keyword(s):  
Significant Role ◽  
Current Situation ◽  
The Self ◽  
Spatial Perspective ◽  
The World ◽  
The Will ◽  
The Mind ◽  
Radical Transformation

 The author analyzes the conceptions of ontological nihilism in the works of S. Kierkegaard, F. Nietzsche, M. Heidegger, E. Jünger. On the basis of this analysis, violence is defined as a manifestation of nihilism, of the “will to nothingness” and hypertrophy of the self-will of man. The article demonstrates the importance of the problem of nihilism. The nihilistic thinking of modern man is expressed in the attitude toward a radical transformation of the world from the position of his “absolute” righteousness. The paradox of the current situation is that there is the reverse side of this transformative activity, when there is only the appearance of action and the dilution of responsibility. Confidence in the rightness of own views and beliefs increases the risk of the violent imposition of own vision of reality. Historical and philosophical reconstruction of the conceptions of nihilism allowed to reveal the following projects of its comprehension and resolution: (1) the project of “positing of values,” which consists in the transformation of the evaluation, which is understood as another perspective of positing values, leading to the affirmation of being; (2) the project of overcoming nihilism from the space of temporality, carried out through the resoluteness to accept the historicity of own existence; (3) the project of overcoming nihilism as the oblivion of being from the spatial perspective of the “line,” allowing to realize the “glimpse” of being. The author concludes that it is impossible to solve the problem of violence and its various forms of its manifestation without overcoming “ontological nihilism.” Significant role in solving the problem of ontological violence is assigned to philosophy as a critical and responsible form of thinking, which is capable to help a person to bear the burden of the world, to provide meanings and affirm being, as well as to unite people and resist the fundamentalist claims of exclusivity and rightness.

Epistemic media and critical knowledge about the self: Thinking about algorithms with Habermas

2021 ◽  
pp. 089692052110441
Author(s):  
Eran Fisher
Keyword(s):  
Digital Media ◽  
Historical Perspective ◽  
The Self ◽  
Theory Of Knowledge ◽  
Digital Platforms ◽  
Self Reflection ◽  
Types Of Knowledge ◽  
Critical Knowledge ◽  
The World ◽  
History Of

This article explores the ontology of personal knowledge that algorithms on digital media create by locating it on two axes: historical and theoretical. Digital platforms continue a long history of epistemic media—media forms and practices, which not only communicate knowledge, but also create knowledge. As epistemic media allowed a new way to know the world, they also facilitated a new way of knowing the self. This historical perspective also underscores a key difference of digital platforms from previous epistemic media: their exclusion of self-reflection from the creation of knowledge about the self. To evaluate the ramifications of that omission, I use Habermas’s theory of knowledge, which distinguishes critical knowledge from other types of knowledge, and sees it as corresponding with a human interest in emancipation. Critical knowledge about the self, as exemplified by psychoanalysis, must involve self-reflection. As the self gains critical knowledge, deciphering the conditions under which positivist and hermeneutic knowledges are valid, it is also able to transform them and expand its realm of freedom, or subjectivity. As digital media subverts this process by demoting self-reflection, it also undermines subjectivity.

scholarly journals Герменевтические подступы к русской литературе

2018 ◽  
pp. 245-257
Author(s):  
Roman Szubin
Keyword(s):  
Russian Literature ◽  
The Self ◽  
The Other ◽  
The Novel ◽  
The World ◽  
New Space ◽  
Methodological Studies

The article is devoted to the search for a new space in the methodological studies on Russian literature. The author takes as its basis the method of hermeneutics  of words by Vardan Hayrapetyan. Especially the basic categories such as the world man (homo mundi), the Other and its variants: the self (rus. самость), otherness (rus. дру­гость), the alien (rus. чужесть) and two triads, which postulate two types of intellectual situations. In this regard, the author identifies the concept of the hybrid man of the hero of Russian literature in which a small person is a representative of an impersonal collective personality of the world man, home, family, ideas, etc. The author demonstrates the type of a hybrid man on the example of the protagonist of the novel by Vasily Shukshin Stepan Razin.

Curriculum and Evaluation in Outcome-Based Education

2021 ◽  
Vol 58 (2) ◽  
pp. 5620-5625
Author(s):  
Dr. Gurudutta P Japee, Dr. Preeti Oza
Keyword(s):  
Student Performance ◽  
Information Society ◽  
Knowledge Society ◽  
The Other ◽  
Student Centered ◽  
Outcome Based Education ◽  
The World ◽  
Fast Pace ◽  
The Mind ◽  
Democratic Knowledge

The “Outcome-Based Education” (OBE) model is being adopted at a fast pace in education institutions. it's considered an enormous breakthrough to enhance education across the world . Outcome-based education (OBE) may be a student-centered instruction model that focuses on measuring student performance through outcomes. Outcomes include knowledge, skills, and attitudes. there's a hidden contradiction within the projection and implementation of the OBE. One results in Multidisiciplinarity and therefore the other results in OBE. At first, we expect freedom and in other structured progress is predicted . One results in democratic knowledge and therefore the other results in capitalist knowledge management. Our education is sort of a lady with over ornaments who is unable to steer simply because of the load she carries of the ornaments. Technology silences the mind and not questioning a mind and thus this information society or knowledge society is ignorant and this may come whenever and wherever we mention mass education and not class education. This paper discusses the necessity and importance of curriculum formation and enhancing evaluation within the Outcome Bases education –OBE

The Heterocosmic Self: Analogy, Temporality and Structural Couplings in Proust’s Swann’s Way

2020 ◽  
pp. 95-112
Author(s):  
Marco Bernini
Keyword(s):  
Cognitive Science ◽  
The Self ◽  
Extended Self ◽  
The World ◽  
The Mind

The idea of a distribution of the mind into the world has been largely considered as an empowering of the mind’s domain, an enlargement of its cognitive territory (a cognitive positivity). Experientially, however, it might generate a feeling of disconcerting fluidity or even an anxiety of groundlessness (an ontological concern), especially if we apply the idea of distribution to the self. What if we consider the self too as unbounded, extended and constantly constituted by ever-changing structural couplings with the world? This chapter focuses on the consequences of this question as explored by Marcel Proust’s Swann’s Way. If extended and enactive frameworks can provide important insights on Proust’s literary endeavour, Proust’s devious use of analogies and his focus on analogical experiences as tell-tale markers of the extended self can offer back to cognitive science new avenues of research about phenomenological and ontological aspects related to extended or enactive models of mind, memory, self and cognition.

The Time Perception in Contemporary

2017 ◽  
Vol 41 (S1) ◽  
pp. S717-S717
Author(s):  
D.F. Burgese ◽  
D.P. Bassitt ◽  
D. Ceron-Litvoc ◽  
G.B. Liberali
Keyword(s):  
New Technologies ◽  
New Technology ◽  
The Self ◽  
The Other ◽  
The Past ◽  
The World ◽  
Relationship Processes ◽  
Competing Interest ◽  
New Phenomena ◽  
The Relationship

With the advent of new technologies, the man begins to experience a significant change in the perception of the other, time and space. The acceleration of time promoted by new technology does not allow the exercise of affection for the consolidation of ties, relations take narcissists hues seeking immediate gratification and the other is understood as a continuation of the self, the pursuit of pleasure. It is the acceleration of time, again, which leads man to present the need for immediate, always looking for the new – not new – in an attempt to fill an inner space that is emptied. The retention of concepts and pre-stressing of temporality are liquefied, become fleeting. We learn to live in the world and the relationship with the other in a frivolous and superficial way. The psychic structure, facing new phenomena experienced, loses temporalize capacity and expand its spatiality, it becomes pathological. Post-modern inability to retain the past, to analyze the information received and reflect, is one of the responsible for the mental illness of today's society. From a temporality range of proper functioning, the relationship processes with you and your peers will have the necessary support to become viable and healthy.Disclosure of interestThe authors have not supplied their declaration of competing interest.

scholarly journals Ethical Monism and The Problem of Evil

1908 ◽  
Vol 1 (2) ◽  
pp. 207-222
Author(s):  
B. A. G. Fuller
Keyword(s):  
Problem Of Evil ◽  
The Other ◽  
The World ◽  
The Problem Of Evil ◽  
The Absolute ◽  
Ethical Monism ◽  
The Mind ◽  
Perfect World

A favourite argument of the neo-Hegelian apologists for the appearance of evil in a perfect world is the contention that without evil good could not exist. By this we are to understand, not that evil is a sine qua non of the existence of the good, unavoidably incidental to its production and maintenance, but rather, indeed, that it is an indispensable factor in the very essence of perfection and positively contributive to its value. Unaltered in accidents yet changed in substance, it is, as it were, transubstantiated by an eternal act of consecration in the mind and purpose of God. That we neither perceive nor comprehend the miracle is due to our human limitations. Could we see things as God sees them, “under the aspect of eternity,” we should then understand how what we call sin and suffering and defeat and shame have their place in the economy of the whole, and provide, along with the other oppositions and conflicts in the world, the indispensable condition of that victorious battle with obstacles and limitations and that triumphant resolution of contradictories in higher syntheses in which the life and happiness of the absolute consists. So, though our partial and superficial experiences do not enjoy the triumph (and indeed cannot, since were we conquerors or indifferent to defeat there would be no evil to transcend), we may yet have faith that in our deepest and total self the victory has been won and peace attained. Thus God's ways are justified to man; and though the world is apparently full of evil, we are still entitled to believe it really good, and are able intelligently to account for and defend our belief.

scholarly journals The Theory of Thinking and the Capacity to Mentalize: A Comparison of Fonagy's and Bion's Models

2007 ◽  
Vol 10 (1) ◽  
pp. 189-198 ◽  
Author(s):  
Carla Mantilla Lagos
Keyword(s):  
Mental States ◽  
The Other ◽  
Human Beings ◽  
The Third ◽  
The World ◽  
The Mind ◽  
Developmental Line ◽  
The Way

This paper presents a comparison of two psychoanalytic models of how human beings learn to use their mental capacities to know meaningfully about the world. The first, Fonagy's model of mentalization, is concerned with the development of a self capable of reflecting upon its own and others' mental states, based on feelings, thoughts, intentions, and desires. The other, Bion's model of thinking, is about the way thoughts are dealt with by babies, facilitating the construction of a thinking apparatus within a framework of primitive ways of communication between mother and baby. The theories are compared along three axes: (a) an axis of the theoretical and philosophical backgrounds of the models; (b) an axis of the kind of evidence that supports them; and (c) the third axis of the technical implications of the ideas of each model. It is concluded that, although the models belong to different theoretical and epistemological traditions and are supported by different sorts of evidence, they may be located along the same developmental line using an intersubjective framework that maintains tension between the intersubjective and the intrapsychic domains of the mind.

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