Self-injurious behavior: causes, patterns, and clinical interventions
Deliberate self-harm (DSH) or self-injurious behavior (SIB) involves intentional self-poisoning or injury, irrespective of the apparent purpose of the act. (Vela, Harris and Wright, 1983) Self-mutilation is also used…
Media Institutions and Regulations
Words change meaning all the time. Take, for example, awful. Today, it means something terrible, but it used to mean filled with awe (aweful). In this case, a different spelling has led to a different interpretation.
Mind and body integration in creating lived experience
Mind and Body
The three authors in this project approach three superficially disparate topics from three different approaches. Robert Thurman's "Wisdom" approaches the "self" from the uniquely Buddhist perspective, while Karen Armstrong's "Homo Religiousus" approaches major religions from an historical/world-theological perspective and Oliver Sacks' "The Mind's Eye: What the Blind See" addresses measurable, anecdotal experiences of adaptation by various subjects who have lost their eyesight. Despite their somewhat different approaches, all three authors lend significant supports to the vital coaction of mind and body. The crucial nature of the "self" is explored by each author, with Thurman's Buddhist emphasis on "self-less-ness," Armstrong's stress of self-emptying "kenosis" and Sacks' accent on the intimate interrelatedness of mind, brain, self and experience as seen through the effects of mind on body and body on mind. Secondly, all three authors reflect on the commonality of self-delusion, seen through Thurman's explanation of "I vs. I" and "I vs. Them", Armstrong's exploration of the human tendency to see the relationship with God as primarily a unique personal relationship, and Sacks' observations on the highly subjective nature of "reality" and its measurable effects on mind/body interaction in his blind subjects. Finally, these three authors discuss the ultimate centrality of "universality," Thurman accentuating the liberation of self-less-ness that enables us to develop beyond human limitations, Armstrong's significance of the universality of common religious experience, and Sacks' account of the power of internally and externally universal qualities for mind/body interaction. The differing areas examined by Thurman, Armstrong and Sacks all lead to the conclusion that the vital mind/body interaction is based in the genuine "self," is hampered by the common experience of "self-delusion," and is ultimately ideally universal.