Humanización de los servicios de salud en Iberoamérica: una revisión sistemática de la literatura Humanização dos serviços de saúde na Ibero-América: uma revisão sistemática da literatura Humanization is an ethical imperative that contributes to safeguarding human dignity in harmony with bioethical principles and deontological regulations that govern health care practices. The present study aims to explore the advances in the humanization of Ibero-American health care in the last ten years through a systematic review. Results show that such advances point to (...) understanding the phenomenon based on theoretical approaches, a growing interest in the subject in recent years, and the creation of policies, programs and strategies that should be strengthened from a comprehensive view of the human being. Para citar este artículo / To reference this article / Para citar este artigo Carlosama DM, Villota NG, Benavides VK, Villalobos-Galvis FH, Hernández EL, Matabanchoy SM. Humanización de los servicios de salud en Iberoamérica: una revisión sistemática de la literatura. Pers Bioet. 2019;23:245-262. DOI: https://doi.org/10.5294/pebi.2019.23.2.6 Recibido: 21/06/2019 Aceptado: 04/09/2019. (shrink)

El presente artículo pretende profundizar en la aplicación del método de la deliberación en un contexto de líderes religiosos, con el fin de que sea una herramienta útil para poder resolver las dificultades que surgen en la asistencia espiritual que se brinda a mujeres privadas de la libertad. Para realizar este cometido, me apoyo en el pensamiento de Gracia (2011a; 2011b; 2014) con su propuesta de la pedagogía deliberativa. La tarea de destacar el método deliberativo y aplicarlo en dicho contexto (...) hace que se unifiquen criterios en la implementación de fundamentar y orientar la asistencia espiritual para personas de diferentes creencias religiosas. Dedicarnos a llegar a acuerdos por el ejercicio deliberativo es el compromiso que tenemos los líderes religiosos en un contexto penitenciario femenino. Así mismo, priorizar los elementos valiosos que fundamentan y sostienen la vida espiritual de las mujeres hace que su contexto esté lleno de esperanza y su proyecto de vida adquiera más sentido. El tema de la espiritualidad, al ser complejo por las variables que presenta, no impide a líderes religiosos reflexionar sobre los elementos propios de la deliberación, por el contrario, ayuda para que la vida espiritual de las mujeres, en su condición de encierro, pueda seguir descubriendo lo que es voluntad de Dios mientras que recobran su libertad física. (shrink)

Este trabajo de reflexión e investigación va a la fuente misma del pensamiento político kantiano, para mostrar cómo su concepción republicana se funda en lo que él llama el uso reflexionante de la razón. Para ello, se ha dividido en tres partes: en la primera se señala cómo el pensamiento político kantiano no se funda en el uso teórico ni práctico de la razón, sino en su uso reflexionante, al mismo tiempo que se señalan sus características. En la segunda se (...) desarrolla el pensamiento filosófico político kantiano, teniendo como eje articulador su idea de republicanismo de un pueblo de demonios. Y, finalmente, en la tercera, se muestra cómo, a partir de su concepción reflexionante, puede ser pensada una acción política en el mundo contemporáneo, insinuando su oposición a todo pensamiento revolucionario, dogmático tradicionalista o moralista, que no considere los límites “estructurales” propios de la capacidad moral particular de los seres humanos. (shrink)

Preparing the Next Generation of Oral Historians is an invaluable resource to educators seeking to bring history alive for students at all levels. Filled with insightful reflections on teaching oral history, it offers practical suggestions for educators seeking to create curricula, engage students, gather community support, and meet educational standards. By the close of the book, readers will be able to successfully incorporate oral history projects in their own classrooms.

Aboriginal Australians have an intrinsic relationship to Country, kinship and community. The processes related to colonisation have decimated traditional lifestyles, ecology and even families. The challenge for energy engineers lies in the ability to reconcile the profession of engineering with the contemporary and traditional cultural and physical needs of Aboriginal people. A discussion around Aboriginal peoples’ most deeply held values will be linked to both global and professional ethical canons. This discussion has implications for Aboriginal and Indigenous peoples globally. A (...) fictitious case study—the ‘Warrigal Downs Energy Hub’—provides us with a hypothetical project to which we can link both examples and frameworks. Our team of Aboriginal and non-Aboriginal educators and engineers provides us with a right, wrong and even better way to work sensitively, meaningfully and reciprocally with Aboriginal people in Australia and, indeed, globally. (shrink)

Contemporary theories of consciousness are based on widely different concepts of its nature, most or all of which probably embody aspects of the truth about it. Starting with a concept of consciousness indicated by the phrase “the feeling of what happens” (the title of a book by Antonio Damásio), we attempt to build a framework capable of supporting and resolving divergent views. We picture consciousness in terms of Reality experiencing itself from the perspective of cognitive agents. Each conscious experience is (...) regarded as composed of momentary feeling events that are combined by recognition and evaluation into extended conscious episodes that bind cognitive contents with a wide range of apparent durations (0.1 secs to 2 or more secs, for us humans, depending on circumstances and context). Three necessary conditions for the existence of consciousness are identified: a) a ground of Reality, envisaged as an universal field of potentiality encompassing all possible manifestations, whether material or 'mental'; b) a transitional zone, leading to; c) a manifest world with its fundamental divisions into material, 'informational' and quale-endowed aspects. We explore ideas about the nature of these necessary conditions, how they may relate to one another and whether our suggestions have empirical implications. (shrink)

To explain the origin of anything, we must be clear about that which we are explaining. There seem to be two main meanings for the term consciousness. One might be called open in that it equates consciousness with awareness and experience and considers rudimentary sensations to have evolved at a specific point in the evolution of increasing complexity. But certainly the foundation for such sensation is a physical body. It is unclear, however, exactly what the physical requirements are for a (...) “central experiencer” to emerge in the course of evolution. Some suggest that it would require a basic brain, others a central nervous system, and others stipulate only a cellular membrane. The open definition is most often assumed by the so-called hard sciences. -/- The closed meaning of consciousness differentiates between a special sort of experience, i.e., conscious experience, and a special sort of awareness (i.e., self-awareness). This is the approach of psychoanalysis and psychology that accepts the existence of an unconscious mind. It is also the view of most phenomenological philosophers and psychologists (Martin Heidegger, Maurice Merleau-Ponty, Jacques Lacan, etc.). This entry discusses several scientific and philosophical views of consciousness and its origins. (shrink)

Herein, I review the shattering moment in my life when I awoke from the dream of self to find being as part of the living world and not in my head, discovering my perspectival center to be literally everywhere. Since awakening to the world takes one beyond thought and language thus also beyond the symbolic construction of time, it is strange to place this event and its aftermath as happening long ago in my life. It is forever present. This fact (...) puts into question the reality of my daily journey from dawn to dusk with all the mundane tasks I must complete. My linear march into aging and death inexorably continues, yet it seems somehow unreal, worth a smile as the inevitable changes ensue. Still, I write of the events leading up to my time out of mind and then review the serious repercussions that followed when I was drawn back into ego only to find I did not have the conceptual tools or the maturity to understand what had occurred. I close by looking back with theories that might explain what happened. I am now ready to allow the memory to sink into peaceful oblivion and reference it from within my mind no more. Ironically, the memory itself with its façade of knowledge may prevent me from a new, unexpected mystical experience. Only by forgetting can I hope to leave a crack in the verbal armament of self, so the world soul may break through and free me once again. (shrink)

This paper focuses, not on the existing conditions of institutional association, but on hoped-for conditions that would have to be met for professional relationships within higher education to aspire to what Aristotle referred to as ?virtuous friendship?. Such relationships, it is argued, constitute the social content of hope in that they look to new perspectives on institutional renewal and professional regeneration. They provide a context of mutuality and reciprocity within which individuals can begin to realise, through the acquisition of ?functional (...) capabilities?, their particular capacities. The question then arises as to the conditions necessary for generating and sustaining such relationships within the increasingly differentiated and stratified institutional settings of the higher education sector and across an academic workforce that has become fractionalised and atomised around increasingly complex divisions of academic labour. It is that question which this paper seeks to address. ?Civil society is fragile, and it needs to be extended? (Hall, 1995, p. 27). (shrink)

In the last few years repeated scandals have rocked their worlds of many industries. Stories which have hit the headlines recently have included news of * Deliberate cheating by car makers to evade emissions tests * LIBOR and FX manipulation by bankers * Falsification of drug testing results plus allegations of bribery and corruption in major pharmaceutical corporations * Unlawful tapping of phones of the famous by newspapers * Cover-ups over high death rates in hospitals. While it is not always (...) obvious what has gone wrong, there is no disguising the widespread impact on many stakeholders, and the catastrophic loss of trust and sense of betrayal that results. Matt Nixon has had a privileged insider seat in several of the organizations which came to suffer major crises, crises which inspired deep emotional responses. (shrink)

We emerge into everythingness. The senses mingle incestuously. Nothing is distinct or differentiated. Everything is no-thing. How is it we come to be as distinct entities? Let me personalize: In what manner did I become an "I"? Is the motive force behind this much-maligned, much-altered, much-abused body my soul? my genes? me?

In this condensed survey, I look to recent perspectives on evolution suggesting that cultural change likely alters the genome. Since theories of development are nested within assumptions about evolution (evo-devo), I next review some oft-cited developmental theories and other psychological theories of the 20th century to see if any match the emerging perspectives in evolutionary theory. I seek theories based neither in nature (genetics) nor nurture (the environment) but in the creative play of human communication responding to necessity. This survey (...) finally looks to more recent work to do with the appearance of independent self-consciousness in the individual following empathic group awareness. The result of such self-created group awareness and symbolic communication is seen to be cultural consciousness, unique to humanity, from which individual consciousness and personhood derive. I conclude by noting the general implications for these approaches in our schools, politics, and in ultimate ontological questions. (shrink)

[This is a commentary article on Michel Bitbol's TA: "The Tangled Dialectic of Body and Consciousness: A Metaphysical Counterpart of Radical Neurophenomenology".] -/- A summary of the major metaphysical positions reveals them to be variable enough that they do not deny experience to the researcher. Further, Merleau-Ponty’s intra-ontology and related terms are fleshed out.

In lieu of an abstract, here is a brief excerpt of the content:7 Franciscan Studies 62 (2004) THE FRANCISCAN INSTITUTE HONORS GIOVANNI MICCOLI On July 16, 2004 Professor Giovanni Miccoli, a respected scholar of medieval, Church and Franciscan history, received the Franciscan Institute Medal from St. Bonaventure University during its celebration of the Feast of St. Bonaventure. University president Sr. Margaret Carney, O.S.F., and Fr. Michael Cusato, O.F.M., director of The Franciscan Institute and dean of the School of Franciscan Studies, (...) presented the medal during an Academic Convocation at 7 p.m. in The Regina A. Quick Center for the Arts. A reception followed in the Dresser-Rand Atrium. During the Convocation, Giovanni Miccoli gave a presentation, “A Reading of the Christian Proposal of Francis According to His First Biographers,” continuing a longtime focus on the study of Francis of Assisi and his contributions to the Church. Professor Miccoli, who was born in Trieste, Italy, in 1933, studied in Pisa at the Scuola Normale Superiore and the Università, in Munich at the Monumenta Germaniae Historica, and London at the Warburg Institute. He has taught in Pisa, Venice and his native Trieste, where he is now a professor emeritus at the Università di Trieste. A historian of the Middle Ages and of the Roman Catholic Church, he has combined those loves to specialize first in the Gregorian Reformation, reforms undertaken within the Church under Pope Gregory VII at the end of the 11th century. Turning his eyes to more modern times, he is also an expert on the relationship between the Catholic Church and Fascism in Italy, including the questions related to Pius XII’s pontificate during World War II. His study of the Church in Italy during the Middle Ages led to a focus on Francis of Assisi and his impact on the Church, which led to his becoming one of foremost Franciscan scholars of modern times. Miccoli is particularly known for his contribution to 1974’s “La Storia Religiosa” (Religious History of Italy), which is the second volume of “Storia d’Italia” (History of Italy). In “La Storia Religiosa” he examined how Francis and his movement influenced the history and development of the Church in Italy. 8 GIOVANNI MICCOLI Since that time, he has published several major articles on Franciscan issues, largely drawing from early Franciscan documents and sources, which have been translated from Italian to English and published in Greyfriars Review, a publication of the Franciscan Institute. One essay, “Francis of Assisi’s Christian Proposal,” was published in Italian in 1983 and in Greyfriars Review in 1989; another, “A Christian Experience Between Gospel and Institution,” appeared in Italian in 1992 and in Greyfriars Review in 1997; while a third, “The Writings of Francis,” was published in Italian in 1997 and in Greyfriars Review in 2001. The Franciscan Institute established the medal in 1987 to honor scholars who have made outstanding contributions to Franciscan studies in the areas of philosophy, theology, history and spirituality. Giovanni Miccoli was the 16th recipient of the medal. Recent honorees have included Fr. Clément Schmitt, O.F.M., Sr. Ingrid Peterson, O.S.F., Fr. Kenan Osborne, O.F.M., and Fr. Zachary Hayes, O.F.M. THE FRANCISCAN PROPOSAL OF GIOVANNI MICCOLI Giovanni Miccoli was born a little more than seventy years ago in the city of Trieste in northern Italy. He studied at the Scuola normale superiore of Pisa, the most prestigious school in Italy, where he was taught by renowned professors, particularly Arsenio Frugoni. He also received scholarships to study in Munich, Germany, and in London, England. Although he was offered a wide variety of important research and teaching positions in the major cities of Italy, he chose scholarly authority over academic power, and decided to return to his home town and join the university of Trieste, where he taught until his recent appointment as professor emeritus. Trieste is a city at the crossroads of the Latin, Germanic and Slavic worlds. Although largely ignored nowadays, in the past it was the harbor of Austria and, more recently during the Cold War, the last city of Western Europe facing the communist world. It is an enigmatic, fascinating city. This evening we honor Giovanni Miccoli as one of the greatest... (shrink)

This book explores key ideas in Hannah Arendt's work through a study of her friendships with contemporaries: Heidegger, Karl Jaspers, Heinrich Blucher and Mary McCarthy.

Band 13 der psycho-logik widmet sich aus fächerübergreifendem Blickwinkel dem Thema Identität, das in den Sozial- und Geisteswissenschaften zu einem Schlagwort des 20. und 21. Jahrhunderts geworden ist. Gerade die moderne und liberale Gesellschaftsordnung, die uns ungeahnt viel Freiheit ermöglicht hat, charakterisiert ein Patchwork aus Identifikationsangeboten, das zugleich die kollektive und personale Identitätsfindung problematisch macht. Aktuell hat die narrative Theorie die erinnerte und erzählte Lebensgeschichte zum Gründungsort des Selbst erhoben. Sie spielt auch in den Beiträgen dieses Bandes eine prominente Rolle. (...) Es zeigt sich, dass die Identitätskonstruktion ein Prozess ist, in dem sich Identität als etwas Fragiles und Plurales offenbart. Identität ist ein tragisches Spiel zwischen Einheit und Mannigfaltigkeit: Identität(en). Forscher*innen aus Deutschland, Irland und den USA mit ihren Beiträgen aus Literaturwissenschaft, Theologie, Philosophie und Psychologie diskutieren u. a. das Band zwischen Identität und Erinnerung bei Marcel Proust, transsexuelle Identitätskonstruktionen in US-amerikanischen Biopics, den Film als Identitätsbildungsmedium des Publikums, Identitätspolitik(en) am Beispiel des Zugangs zu US-amerikanischen Hochschulen, die Identitätsfindung in Lebensgeschichten und den psychotherapeutischen Umgang mit gebrochenen Identitäten. Fotoarbeiten des Künstlers Hermann Recknagel runden den Band ab. Mit Beiträgen von Michaela I. Abdelhamid, Carsten Albers, Paul Clogher, Katherine Duval, Winfried Eckel, Fiona Ennis, Annette Hilt, Christopher A. Nixon, Paul Nnodim, Hermann Recknagel, Patricia Rehm-Grätzel, Martin Reker, Annika Schlitte und Hartwig Wiedebach. (shrink)

[This is an edited and improved version of "You Are Not Your Brain: Against 'Teaching to the Brain'" previously published in *Review of Higher Education and Self-Learning* 5(15), Summer 2012.] Since educators are always looking for ways to improve their practice, and since empirical science is now accepted in our worldview as the final arbiter of truth, it is no surprise they have been lured toward cognitive neuroscience in hopes that discovering how the brain learns will provide a nutshell explanation (...) for student learning in general. I argue that identifying the person with the brain is scientism (not science), that the brain is not the person, and that it is the person who learns. In fact the brain only responds to the learning of embodied experience within the extra-neural network of intersubjective communications. Learning is a dynamic, cultural activity, not a neural program. Brain-based learning is unnecessary for educators and may be dangerous in that a culturally narrow ontology is taken for granted, thus restricting our creativity and imagination, and narrowing the human community. (shrink)

Book Review of 'Ethics and AIDS in Africa: The Challenge to Our Thinking' By Anton A. van Niekerk and Loretta M. Kopelman (Eds).

Herein, I review the shattering moment in my life when I awoke from the dream of self to find being as part of the living world and not in my head, discovering my perspectival center to be literally everywhere. Since awakening to the world takes one beyond thought and language thus also beyond the symbolic construction of time, it is strange to place this event and its aftermath as happening long ago in my life. It is forever present. This fact (...) puts into question the reality of my daily journey from dawn to dusk with all the mundane tasks I must complete. My linear march into aging and death inexorably continues, yet it seems somehow unreal, worth a smile as the inevitable changes ensue. Still, I write of the events leading up to my time out of mind and then review the serious repercussions that followed when I was drawn back into ego only to find I did not have the conceptual tools or the maturity to understand what had occurred. I close by looking back with theories that might explain what happened. I am now ready to allow the memory to sink into peaceful oblivion and reference it from within my mind no more. Ironically, the memory itself with its façade of knowledge may prevent me from a new, unexpected mystical experience. Only by forgetting can I hope to leave a crack in the verbal armament of self, so the world soul may break through and free me once again. (shrink)

By accepting that the formal structure of human language is the key to understanding the uniquity of human culture and consciousness and by further accepting the late appearance of such language amongst the Cro-Magnon, I am free to focus on the causes that led to such an unprecedented threshold crossing. In the complex of causes that led to human being, I look to scholarship in linguistics, mythology, anthropology, paleontology, and to creation myths themselves for an answer. I conclude that prehumans (...) underwent an existential crisis, i.e., the realization of certain mortality, that could be borne only by the discovery-creation of the larger realm of symbolic consciousness once experienced as the sacred (but today we know it as "the world" – as opposed to our immediate natural environment and that of other animals). Thus, although we, the human species, are but one species among innumerable others, we differ in kind, not degree. This quality is our symbolically enabled self-consciousness, the fortress of cultural identity that empowers but also imprisons awareness. (shrink)

When so much is being written on conscious experience, it is past time to face the question whether experience happens that is not conscious of itself. The recognition that we and most other living things experience non-consciously has recently been firmly supported by experimental science, clinical studies, and theoretic investigations; the related if not identical philosophic notion of experience without a subject has a rich pedigree. Leaving aside the question of how experience could become conscious of itself, I aim here (...) to demonstrate that the terms experience and consciousness are not interchangeable. Experience is a notoriously difficult concept to pin down, but I see non-conscious experience as based mainly in momentary sensations, relational between bodies or systems, and probably common throughout the natural world. If this continuum of experience — from non-conscious, to conscious, to self-transcending awareness — can be understood and accepted, radical constructivism (the “outside” world as a construct of experience) will gain a firmer foundation, panexperientialism (a living universe) may gain credibility, and psi will find its medium. (shrink)

Since educators are always looking for ways to improve their practice, and since empirical science is now accepted in our worldview as the final arbiter of truth, it is no surprise they have been lured toward cognitive neuroscience in hopes that discovering how the brain learns will provide a nutshell explanation for student learning in general. I argue that identifying the person with the brain is scientism (not science), that the brain is not the person, and that it is the (...) person who learns. In fact the brain only responds to the learning of embodied experience within the extra-neural network of intersubjective communications. Learning is a dynamic, cultural activity, not a neural program. Brain-based learning is unnecessary for educators and may be dangerous in that a culturally narrow ontology is taken for granted, thus restricting our creativity and imagination, and narrowing the human community. (shrink)

In the worlds of philosophy, linguistics, and communications theory, a view has developed which understands conscious experience as experience which is 'reflected' back upon itself through language. This indicates that the consciousness we experience is possible only because we have culturally invented language and subsequently evolved to accommodate it. This accords with the conclusions of Daniel Dennett (1991), but the 'hermeneutic objection' would go further and deny that the objective sciences themselves have escaped the hermeneutic circle. -/- The consciousness we (...) humans experience is developed only within the context of crossing the 'symbolic threshold' (Percy 1975; Deacon 1997) and one of the earliest and most important symbols we acquire is that of the self, or 'the subject of experience'. It is only when we achieve self-awareness that the world, as such, comes to exist for us as an object (which contains categories and sub-categories of objects). Any consciousness imputed to prelinguistic stages of development is based on projection and guesswork, since we can know nothing directly of it. It can be said that any experience which does not separate an inner subject from an outer world is probably a continuum of sensation in which environmental stimulus and instinctive response are experienced as a unity; it may be 'lived experience' but it is experience 'lived' non-consciously. -/- Speech requires assertion and by learning to speak we find ourselves asserting, in essence, our selves into the world. The narrative form of language allows us to develop life stories, self-knowledge, and, most important, narrative memory coincident with narrative time. All this is made possible with the intersubjective 'net' of language which allows us to know ourselves by first identifying with the viewpoint of others; and, later, such allows us to identify with other minds as we anticipate their reception our communication. These three, assertion, narrative, and intersubjectivity are the essence of what language is and are the keystones that make culture possible outside of nature. (shrink)

The ‘Toward a Science of Consciousness’ conference – which has now become ‘The Science of Consciousness’ conference – recently (June 5-10, 2017) took place instead at the receptive venue of the Hyatt Regency in La Jolla, California. It was well-planned and organized, which is extraordinary considering that it had to be organized all over again within a month or two when the original Shanghai location was cancelled. Things ran smoothly at La Jolla and it was well attended for an odd-year, (...) non-Tucson setting. The Director of the Center for Consciousness Studies, Dr. Stuart Hameroff, and his able Assistant Director and logistics manager, Abi Behar Montefiore, deserve full credit for carrying off this last minute transfer, as do many others who worked in supporting capacities. (shrink)

The economic theory of the consumer, which assumes individual satisfaction as its goal and individual freedom to pursue satisfaction as its sine qua non, has become an important ideological element in political economy. Some have argued that the political dimension of economics has evolved into a kind of "secular theology" that legitimates free market capitalism, which has become a kind of "religion" in the United States [Nelson: 1991, Reaching for Heaven on Earth: The Theological Meaning of Economics. ; 2001, Economics (...) as Religion: From Samuelson to Chicago and Beyond ; Thurow: 1983, Dangerous Currents: The State of Economics ; Milbank: 1990, Theology and Social Theory, Beyond Secular Reason ]. Consumer theory in its ideological form provides an important base for this religion and is no longer merely a positive framework for understanding consumer choice or estimating market demand. The paper explores the view of the human being, the "anthropology," that is implicit in the economic theory of the consumer and compares its "theological" implications with the corresponding theological anthropologies in the Judaeo-Christian tradition. The paper outlines the assumptions of consumer theory and then focuses on three aspects of the theory from a critical theological perspective: the individual in community, property ownership, and human destiny. The principal conclusion is that consumer theory, viewed from this perspective, leads to a reductionist and existentially harmful view of human beings. The maximization of individual satisfaction raises genuine ethical issues when viewed as a political and religious value. The paper argues that the issues could be ameliorated if economists would include more explicit treatment of a social dimension and ethical alternatives in consumer theory and if theologians would give greater attention to economic theory. (shrink)

It seems certain to me that I will die and stay dead. By “I”, I mean me, Greg Nixon, this person, this self-identity. I am so intertwined with the chiasmus of lives, bodies, ecosystems, symbolic intersubjectivity, and life on this particular planet that I cannot imagine this identity continuing alone without them. However, one may survive one’s life by believing in universal awareness, perfection, and the peace that passes all understanding. Perhaps, we bring this back with us to the (...) Source from which we began, changing it, enriching it. Once we have lived – if we don’t choose the eternal silence of oblivion by life denial, vanity, indifference, or simple weariness – the Source learns and we awaken within it. Awareness, consciousness, is universal – it comes with the territory – so maybe you will be one of the few prepared to become unexpectedly enlightened after the loss of body and self. You may discover your own apotheosis – something you always were, but after a lifetime of primate experience, now much more. Since you are of the Source and since you have changed from life experience and yet retained the dream of ultimate awakening, plus you have brought those chaotic emotions and memories back to the Source with you (though no longer yours), your life & memories will have mattered. Those who awaken beyond the death of self will have changed Reality. (shrink)

What happens to the inner light of consciousness with the death of the individual body and brain? Reductive materialism assumes it simply fades to black. Others think of consciousness as indicating a continuation of self, a transformation, an awakening or even alternatives based on the quality of life experience. In this issue, speculation drawn from theoretic research are presented. -/- Table of Contents Epigraph: From “The Immortal”, Jorge Luis Borges iii Editor’s Introduction: I Killed a Squirrel the Other Day, Gregory (...) M. Nixon iv-xi Research Essays The Tilde Fallacy and Reincarnation: Variations on a "Skeptical" Argument Teed Rockwell 862-881 Death, Consciousness, and Phenomenology, Steve Bindeman 882-899 The Idealist View of Consciousness After Death, Bernardo Kastrup 900-909 Consciousness, a Cosmic Phenomenon—A Hypothesis, Eva Déli 910-930 The Theory of a Natural Afterlife: A Newfound, Real Possibility for What Awaits Us at Death, Bryon K. Ehlmann 931-950 Near-Death Cases Desegregating Non-Locality/Disembodiment via Quantum Mediated Consciousness: An Extended Version of the Cell-Soul Pathway, Contzen Pereira & J Shashi Kiran Reddy 951-968 On the Possible Existence of Quantum Consciousness After Brain Death, Massimo Pregnolato & Alfredo Pereira Jr. 969-991 Science and Postmortem Survival, Edward F. Kelly 992-1011 Explorations ISS Theory: Cosmic Consciousness, Self, and Life Beyond Death in a Hyperdimensional Physics, Chris H. Hardy 1012-1035 Does the Consciousness End, Remain Awake, or Transform After Death? Radivoj Stankovich (with Micho Durdevich) 1036-1050 Big Bang Spirituality, Life, and Death, Ken Bausch 1051-1063 Death, Consciousness and the Quantum Paradigm, Ronald Peter Glasberg 1064-1077 Living With Limits: The Continuum of Consciousness, Donald Brackett 1078-1098 Mysticism, Consciousness, Death, Mike Sosteric 1099-1118 What Dies? Eternalism and the Afterlife in William James, Jonathan Bricklin 1119-1140 Theories of Consciousness and Death: Does Consciousness End, Continue, Awaken, or Transform When the Body Dies? Roger Cook 1141-1153 It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World, James P. Kowall & Pradeep B. Deshpande 1154-1208 Statements A Feminine Vision for the World Consciousness, & a New Outrageous Ontology, Lorna Green 1209-1217 The Mask of Eternity: The Quest for Immortality and the Afterlife, Iona Miller 1218-1228 Are We Really “such stuff as dreams are made on”? Chris Nunn 1229-1225 Is the Afterlife a Non-Question? (Let's Hope Not), Deepak Chopra 1226-1230 Life After Death? An Improbable Essay, Stuart Kauffman 1231-1236. (shrink)

The article reflects upon the observational practices and methods developed by the early exponents of ethology committed to naturalistic field study and explores how their approaches and techniques influenced a wider field of popular natural-history filmmaking and photography. In doing so, my focus is upon three aspects of ethological field studies: the socio-technical devices used by ethologists to bring birds closer to them, the distinctive observational and representational practices which they forged, and the analogies they used to codify behaviour. This (...) assemblage of elements included hides or screens from which to watch wild birds without disturbing them, optics to extend human vision, pens and paper to sketch and fix patterns of behaviour, watches to record timings, photography to capture action and freeze movement, and illustration and photographs to visualize behaviour. Carried through natural-history networks, the practices, methods and theories of ethologists like Huxley and Tinbergen influenced popular natural-history filmmaking and photography more broadly from the 1940s, driving a behavioural turn in these cultural practices. This popularization of the ‘ethological eye’ was further facilitated by the convergence of socio-technical devices, forms of observation and dramatization in the work of the early exponents of naturalistic field studies of birds and the popular filmmakers. (shrink)

Emotions and personhood are important notions within the field of mental health care. How they are related is less evident. This book provides a framework for understanding the important and complex relationship between our emotional wellbeing and our sense of self, drawing on psychopathology, philosophy, and phenomenology.