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One's Self (one + self)
Selected AbstractsStruggling with an unfamiliar and unreliable body: the experience of irritable bowel syndromeJOURNAL OF NURSING AND HEALTHCARE OF CHRONIC ILLNE SS: AN INTERNATIONAL INTERDISCIPLINARY JOURNAL, Issue 1 2009Cecilia Håkanson MSc Aim., To describe the phenomenon living with irritable bowel syndrome from a life-world perspective. Background., Ten to twenty per cent of the adult population in the world is known to live with irritable bowel syndrome. The life-world experience of people with irritable bowel syndrome has been paid little attention. A deeper understanding about the phenomenon living with irritable bowel syndrome is of interest for the future development of care. Design and methods., The study was performed using a phenomenological method. Data was collected by in-depth, open interviews performed in 2006, with nine persons between 25,55 years, diagnosed with irritable bowel syndrome. The interviews were analysed according to the method of Giorgi. Results., Six interrelated key constituents have been identified: Having an altered self-image, feeling ashamed, distrusting the body, feeling tired, blaming oneself, and finding solutions. A structure has been formulated, describing that living with irritable bowel syndrome means struggling with an unfamiliar and unreliable body. Tiredness, distrust, and feelings of shame towards the body bring about limitations in everyday life. At the same time, living with irritable bowel syndrome means having a strong will to exceed the limitations and become familiar with one self. Conclusion., This study suggests that living with irritable bowel syndrome means to struggle with an unfamiliar and unreliable body that brings about changes of self-image and limitations in every day life. Feelings of distrust, shame and embarrassment towards troublesome symptoms, are important contributions to the limitations experienced. Relevance to clinical practice., Nurses have a major role to play in the care for people with irritable bowel syndrome. A caring perspective, in which the life-world is central, is an important approach to care for these persons. Using the dialogue as a forum where patients can share their unique life-world experiences lets nurses gather knowledge that is essential in helping patients identify and acknowledge new and positive understandings of the lived body. [source] Self-esteem: a behavioural genetic perspectiveEUROPEAN JOURNAL OF PERSONALITY, Issue 5 2002Michelle B. Neiss Self-esteem, the affective or evaluative appraisal of one's self, is linked with adaptive personality functioning: high self-esteem is associated with psychological health benefits (e.g. subjective well-being, absence of depression and anxiety), effective coping with illness, and satisfactory social relationships. Although several pathways have been hypothesized to effect within-family transmission of self-esteem (e.g. parenting style, family relationship patterns), we focus in this article on genetic influences. Genetic studies on both global and domain-specific self-esteem and on both level and stability of self-esteem converge in showing that (i) genetic influences on self-esteem are substantial, (ii) shared environmental influences are minimal, and (iii) non-shared environmental influences explain the largest amount of variance in self-esteem. We advocate that understanding of current issues in self-esteem research will be enriched by including behavioural genetic approaches. Copyright © 2002 John Wiley & Sons, Ltd. [source] Differential parametric modulation of self-relatedness and emotions in different brain regionsHUMAN BRAIN MAPPING, Issue 2 2009Georg Northoff Abstract Our sense of self is strongly colored by emotions although at the same time we are well able to distinguish affect and self. Using functional magnetic resonance imaging, we here tested for the differential effects of self-relatedness and emotion dimensions (valence, intensity) on parametric modulation of neural activity during perception of emotional stimuli. We observed opposite parametric modulation of self-relatedness and emotion dimensions in the dorsomedial prefrontal cortex and the ventral striatum/nucleus accumbens, whereas neural activity in subcortical regions (tectum, right amygdala, hypothalamus) was modulated by self-relatedness and emotion dimensions in the same direction. In sum, our results demonstrate that self-relatedness is closely linked to emotion dimensions of valence and intensity in many lower subcortical brain regions involved in basic emotional systems and, at the same time, distinct from them in higher cortical regions that mediate cognitive processes necessary for becoming aware of one's self, for example self-consciousness. Hum Brain Mapp, 2009. © 2007 Wiley-Liss, Inc. [source] Patients' experiences of psychosis in an inpatient settingJOURNAL OF PSYCHIATRIC & MENTAL HEALTH NURSING, Issue 2 2003K. KOIVISTO RN MNSC The aim of this report was to describe patients' experiences of psychosis in an inpatient setting. Mental illness, as a result of psychosis, has traditionally been defined from the viewpoint of clinical experts. Psychiatric nursing, as an interactive human activity, is more concerned with the development of the person than with the origins or causes of their present distress. Therefore, psychiatric nursing is based on eliciting personal experiences and assisting the person to reclaim her/his inner wisdom and power. The design of the study, in the report discussed below, was phenomenological. In 1998, nine patients were interviewed regarding their experiences of psychosis in an acute inpatient setting. The verbatim transcripts were analysed using Giorgi's phenomenological method. The participants experienced psychosis as an uncontrollable sense of self, which included feelings of change and a loss of control over one's self with emotional distress and physical pain. The participants described the vulnerability they had felt whilst having difficult and strange psychological feelings. The informants experienced both themselves and others sensitively, considered their family and friends important and meaningful, and found it difficult to manage their daily lives. Furthermore, the informants experienced the onset of illness as situational, the progress of illness as holistic and exhaustive, and the admission into treatment as difficult, but inevitable. [source] The alchemy of trainingTHE JOURNAL OF ANALYTICAL PSYCHOLOGY, Issue 2 2007Deborah Egger-Biniores Abstract:, Training in Zurich has its own special character but also is marked by the very fact that it is in Zurich. Zurich radiates its own distinct energy and carries a specific historical significance in the world of analytical psychology. This, like all things with psychic energy, has a spectrum of meaning. This spectrum, as well as the ,spirit' of the place, will be critically examined, taking into account the ,blessings' and ,curses' of such genius loci. Training in Zurich is experientially based and is first and foremost an initiation: an initiation into symbolic life, or rather life where symbol plays an important role. Training is understood to involve a transformation of one's self, much like the 8th century alchemist Morienus Romanus understood the opus as a ,human transformation system'. It is not merely an education. The requirement of ,immersion' is core to the experience of becoming an analyst in Zurich and this sets up a valuable discomfort between rational intellectual learning and intuitive experience, between knowing and not-knowing. How does this dis -serve the making of an analyst? What is implicit in this immersion and its discomfort? Does it have a role in today's emphasis on clinical and empirical training? Does Zurich still offer something unique and valuable in the world of training, or is it passé? From these questions, the dichotomy of what is ,urgent' and ,essential' in training will be examined. Translations of Abstract La formation à Zürich a sa particularité, du fait même qu'il s'agisse de Zürich. Dans le monde de la psychologie analytique, Zürich rayonne d'une énergie particulière et véhicule une signification historique spécifique. Comme tout ce qui a trait à l'énergie psychique, ce phénomène possède au moins deux versants et offre un large spectre de significations. Ce spectre ainsi que , l'esprit , du lieu seront examinés d'un point de vue critique, en tenant compte des , bénédictions , et des , malédictions , propres à ce genius loci. L'expérience est le socle de la formation à Zürich. Elle constitue avant tout une initiation, initiation à la vie symbolique ou plutôt à une vie qui accorde au symbole une place de choix. Elle est supposée engager une transformation de soi, à l'image de l'opus alchimique, envisagé par l'alchimiste du 8è siècle Morienus Romanus, comme un , système de transformation humaine ,. Il ne s'agit donc pas d'une simple formation. L'exigence première d'une , immersion , constitue à Zürich le noyau de l'expérience du devenir-analyste. Ceci génère un malaise précieux, entre apprentissage intellectuel et expérience intuitive, entre savoir et non-savoir. Comment ceci ,uvre-t-il à faire un analyste ? Quels sont les présupposés d'une telle immersion et d'un tel malaise ? Quelles en sont les répercussions sur l'importance accordée de nos jours à l'apprentissage empirique et clinique ? Y a-t-il encore à Zürich quelque chose d'unique et de précieux à transmettre ou tout ceci appartient-il au passé? Die Ausbildung in Zürich hat ihren eigenen Charakter und ist durch die Tatsache bestimmt, dass sie in Zürich stattfindet. Zürich strahlt seine eigene besondere Energie aus und trägt eine spezifische historische Bedeutsamkeit in die Welt der Analytischen Psychologie. Diese Tatsachen haben mindestens zwei Seiten und ein großes Bedeutungsspektrum, wie alle Dinge, die mit psychischer Energie zu tun haben. Dieses Spektrum, ebenso wie der,Geist' des Ortes, werden kritisch untersucht, wobei auf den,Segen' und den,Fluch' eines solchen genius loci eingegangen wird. Ausbildung in Zürich ist erfahrungsbezogen und in erster Linie und vor allem eine Initiation: eine Initiation in das symbolische Leben, oder eher in ein Leben, in dem das Symbol eine wichtige Rolle spielt. Es soll eine Transformation des eigenen Selbst bewirken, ähnlich wie der Alchemist Morienus Romanus im 8. Jh. das Opus als,menschliches Transformationssystem' verstanden hat. Es ist nicht bloß eine Ausbildung. Die notwendige Grundvoraussetzung des Eintauchens ist der Kern der Erfahrung, in Zürich Analytiker oder Analytikerin zu werden, und dies bewirkt ein wertvolles Unbehagen zwischen rationalem intellektuellem Lernen und intuitiver Erfahrung, zwischen Wissen und Nichtwissen. Wie dient dies dem Werden eines Analytikers oder einer Analytikerin? Was beinhaltet dieses Eintauchen und dieses Unbehagen? Spielt es eine Rolle in den gegenwärtigen Bemühungen nach klinischer und empirischer Ausbildung? Bietet Zürich immer noch etwas Einzigartiges und Wertvolles in der Welt der Ausbildung, oder ist es passé? Il training a Zurigo ha il suo carattere ed è contraddistinto dal fatto specifico di essere a Zurigo. Zurigo emana una sua propria distinta energia e porta una specifica significanza storica nel mondo della psicologia analitica. Ciò.come tutte le cose con un'energia psichica specifica, ha almeno due aspetti e uno spettro di significato. Tale spettro, tanto quanto lo ,spirito' del luogo, verrà esaminato criticamente, tenendo conto delle ,benedizioni' e delle ,maledizioni' di tale genius loci. Il Training a Zurigo è basato sull'esperienza ed è anzitutto una iniziazione: una iniziazione alla vita simbolica o piuttosto a una vita dove il simbolo gioca una parte importante. Viene intesa come implicante una trasformazione del sé, similmente a come nell'8° secolo l'alchimista Morienus Romanus intendeva l'opus cioè nel senso di ,un sistema di trasformazione dell'umano'. Non è semplicemente un'educazione. A Zurigo la richiesta di base di una ,immersione'è al centro dell'esperienza di diventare un'analista e ciò provoca un notevole disagio tra l'apprendimento intellettuale razionale e l'esperienza intuitiva, tra il sapere e il non-sapere. In che modo ciò serve alla formazione di un'analista? Cos'è implicito in tale immersione e nel suo disagio? Ha un ruolo nell'attuale enfasi su un training empirico e clinico? Zurigo offre ancora qualcosa di unico e di valore nel mondo del training o èpassè? Entrenarse en Zürich tiene su personalidad y esta marcada por el simple hecho de que es Zürich. Zürich irradia su energía propia y distintiva y carga con una historia específica en el mundo de la Psicología Analítica. Esto, como todas las cosas con energía psíquica, tiene al menos dos partes y un espectro de significados. Este espectro, así como el ,espíritu' del lugar, será examinado críticamente, tomando en cuenta sus ,bediciones' y ,maldiciones de tal genius loci. El entrenamiento en Zürich esta basado en la experiencia y es primaria y esencialmente una iniciación; una iniciación dentro de la vida simbólica, o mas bien dentro de una vida en la cual el símbolo juega un papel importante. Se entiende que involucra una transformación de uno mismo, tal como la comprende al Opus el alquimista de siglo 8 Morienus Romanus como un ,sistema humano de transformación'. La requisito básico de ,inmersión' es nuclear para la experiencia en Zürich para ser analista y esto establece un valioso malestar entre el aprendizaje intelectual racional y la experiencia intuitiva, entre saber y no saber. Cómo sirve esto en la formación de un analista? Tiene esto un papel en el énfasis actual en la formación clínica y el entrenamiento Empírico? Tiene Zürich aún algo único y valioso que ofrecer al mundo del entrenamiento o estápassé? [source] | |||||||||||||