Waivakaviti is in english is Fijian Medicine. Medicine Native to Fijians or used by Fijians. This mostly include parts of plants or combinations of several parts. -/- It discusses parts of plants, how to prepare, administer and dosage. It decentralises medicine-making giving the so called trade secrets to others. Medicine making was kept secret because it was community edge over others it was an asset extra knowledge meant control. Something like what pharmaceutical companies are doing now...holding the cure as (...) a form of control to get money. Waivakaviti is that counter to control it has collected a handful of knowledge of Medicine men and women and the result is this written in the Fijian Language. An english version may be added later. (shrink)

This is the New Fijian Order of Mass. I hope it will be of assistance to you during Fijian Mass.

These Hymns are the Fijian Extract from the Saint Johns College Hymn Book of 1977 i hope you will appreciate the active table of contents... please get in touch if you see error.

In the introductory “Intellectual Autobiography” of the Georg Henrik von Wright volume of the Library of Living Philosophers series, von Wright mentions the discrepancy he always felt between his narrow logical-analytical professional work and a drive to make philosophy relevant to his life, calling it a rift in his philosophical personality. This article examines the nature of the rift and the various stages the problem went through during von Wright’s career. It is argued that the initial impression that his books (...) The Varieties of Goodness and Explanation and Understanding had contributed to healing the rift, was subdued by a gradual shift in existential focus from individualistic ethics towards a critical concern for destructive ways of thinking inherent in the Western culture, connected with von Wright’s “political awakening” at the end of the 1960s. The most urgent questions of our times called for novel, non-analytical, ways of doing philosophy, employed in von Wright’s later works on science and reason, and the myth of progress. Eventually von Wright’s earlier methodological concerns were also alleviated by his belief that logical-analytical philosophy was inherently unsuitable for exposing the cultural structures it was very much a part of. (shrink)

Manifesting in diverse forms, mental and emotional health problems within the contemporary society have proven challenging to current biomedical healing practice and thereby remain a significant threat to individuals’ welfare. Considering the complexity of human emotions, ailing members of the society remain susceptible to adverse health implications accountable to poor emotional wellbeing. Spawning across diverse cultures with further support from narrative and explorative philosophies, the presence of body, spirit, and mind remains acknowledged as a fundamental foundation of human beings. (...) The study adopts a theoretical approach to research and subjects base eligible base literature to the Creswell data spiral for addressing the primary research problems. Through a concrete inclusion criterion, a total of 46 studies and corporate reports are explicitly explored within the exploration. The organization of information under themes indicates the imperative role of a myriad of holistic healing approaches in appraising the emotional and psychological welfare of individuals. Findings indicate that the adoption of philosophical reasoning remains critical in capacitating of hurt individuals to use their natural body resources in healing. Philosophical perspective allows for inner integration, balance and synchrony with nature such that the healing process emanates from within and further accentuates to natural healing. In essence, the integration of the mind, body and spirit holds the capacity to appraise the natural healing process in the quest to improve an individual’s welfare. Future explorations should concern with the integration of the holistic approaches within the contemporary medical practice for proximal health benefits. (shrink)

The use of writing or journaling as a tool toward healing is becoming increasingly accepted in the vernacular of healing litanies. Reference books, personal narratives, and research on the effects of writing on healing psychological discomfort are abundant. Heal Yourself with Writing, written by screenwriter Catherine Ann Jones, and published in 2013, won a Nautilus Book Award for 2014. The following review reflects a book that is a well-thought journey through the steps of intentional or focused writing (...) for the express purpose of moving from living from beliefs and thoughts that do not serve healthy wholeness or fullness of life, into living more freely and more authentically. (shrink)

In recent decades, phenomenology has been utilized not only as a conceptual framework from which to understand medical encounters in healthcare settings, but also to guide medical professionals in providing care. In the realm of physical therapy, phenomenology has been touted as a philosophically-based avenue to aid in helping to understand what it means to be a patient. The works of Edmund Husserl and Martin Heidegger have been utilized as paths to approach phenomenologically-informed care in physical therapy. However, to our (...) knowledge, no significant connection has been made in regard to the work of Hans-Georg Gadamer’s phenomenology and hermeneutics in the realm of physical therapy. The authors aim to close that gap by showing the ways in which Gadamer’s philosophy can help physical therapists provide phenomenologically-informed patient care. They begin by outlining some of the touchpoints between phenomenology and healthcare and then introduce Gadamer as a figure who deserves attention in the question of how to apply phenomenology to healthcare settings. Upon analyzing Gadamer’s account of what it means to experience an altered body, they outline Gadamer’s understanding of tact, practical knowledge, and good sense in order to show how to understand at a conceptual level what it means to empathize with patients on the path to building therapeutic alliance, that is, a cooperative working relationship. They then look closely at Gadamer’s hermeneutics and particularly his comments on how to cultivate a fusion of horizons in order to attempt to help guide physical therapists in theoretically understanding how to empathize with their patients. Ultimately, they argue that physical therapists who practice phenomenologically-informed care, which they call “hermeneutical healing,” are positioned well to form strong working relationships with their patients. (shrink)

Kant makes a much-unexpected confession in a much-unexpected place. In the Criticism of the third paralogism of transcendental psychology of the first Critique Kant accepts the irrefutability of the Heraclitean notion of universal becoming or the transitory nature of all things, admitting the impossibility of positing a totally persistent and self-conscious subject. The major Heraclitean doctrine of panta rhei makes it impossible to conduct philosophical inquiry by assuming a self-conscious subject or “I,” which would potentially be in constant motion like (...) other thoughts. For it rules out the possibility of completely detached reasoning which necessitates an unchanging state of mind. In this paper, Kaplama uses panta rhei to critically examine the philosophical shortcomings and contradictions of Kantian and Enlightenment ethics. In his examination, he specifically focuses on the teleological nature of Kant’s principle of freedom and ideal of moral autonomy which have dominated the Enlightenment thought. By doing so, he argues that it is essentially inaccurate to posit Überlegenheit (the state of being superior to nature) as the foundation of philosophical inquiry mainly because this would contradict the Enlightenment’s claim to constitute a rupture from classic and medieval metaphysics and would render Enlightenment a mere extension of Christian metaphysics. As in Christianity, Überlegenheit presupposes two separate realms, the actual (contingent) and ideal (pure) realms of thought and assumes that the transcendence commences from the level of the late metaphysical/teleological construction of the ‘subject’ who is completely persistent, self-conscious and immune to change. He then substantiates these points with reference to the philosophical roots of ethnic prejudice displayed by the post-Enlightenment colonialists and the missionaries in Fiji and the Pacific. This brief critical examination of the post-Enlightenment ethnocentrism will be conducted under the following three points: a) On the Enlightenment’s teleological and universalistic understanding of humanity and the concept of progress versus the Fijian concepts of the continuity of life, regeneration, and reproduction b) On the Enlightenment’s ideal of the free-willing and independent individual subject versus the Fijian ideas of 'the cord', reciprocity, and vanua, and c) On the Enlightenment’s (and Christianity’s) strict dualism between physics and metaphysics, nature and human mind, body and soul versus the Fijian bio-centrism, the sanctity of vanua and the cosmological concept of mana. (shrink)

This paper focuses on the phenomenology of healing within the awareness field.

The main purpose of these introductory remarks is to give the reader a sense of Philip Rossi’s philosophical project and its importance. I will then advance an interpretation of what motivates Kant’s commitment to community, and, on its basis, object to Rossi’s views on radical evil –a point which affects how one should conceive the moral vocation of humanity and the role that politics and religion play within it. My reconstruction concludes with a sketch of how the five contributions to (...) this Symposium fit together and deepen our understanding of Rossi’s overall project. (shrink)

The issue of climate change poses an important problem that requires immediate collaboration from everyone, including individuals, governments, and businesses. While consumption culture constitutes a significant proportion of greenhouse gas emissions, most of these emissions are caused by the consumption of the wealthiest. In this article, we will explore the challenges that consumer culture has exacerbated regarding climate change and propose that transitioning to a simpler and more sustainable lifestyle could be an effective solution in the fight against climate change. (...) Such transitions can be leveraged through the inspiration of celebrities (e.g., Keanu Reeves, Chow Yun-fat, Kristen Bell, Leonardo DiCaprio) that pursue simple, non-glamorous lifestyles that do not promote excessive consumerism. (shrink)

The suppression of trade barriers and liberalization of financial flows inherent to the expansive dynamic of globalization have not extended to international flows of workers. To impede the free movement of workers, restrictive migratory policies have been implemented, and borders have been fortified with walls and fences. In the face of this widespread phenomenon, this chapter presents an alternative consisting of three steps. First, it is noted that in the current migratory context, borders play a key role in reproducing inequalities (...) between countries. Next, it is argued that given the incompatibility of this function with global justice, it is necessary to seek some remedy to put an end to the suffering caused by this structural injustice, a suffering that is endured by an immense number of people unlucky enough to have been born on the wrong side of a border. After presenting a conception of borders that, unlike walls, would enable the movements of people, finally, a scenario is proposed in which the rights of political membership would be reassigned in a cosmopolitan manner and in which borders would usually remain open. Although this does not entail a radical suppression of the aforementioned injustice, its implementation would contribute to not only its reduction but also to the compensation of victims. (shrink)

To commemorate the tragic event of Super Typhoon Yolanda (International Name: Haiyan) last 2013, local leaders of the province of Leyte, Philippines, are speculating on establishing a Haiyan Museum in 2023, a decade later. With connotations of ‘dark tourism’, one way to look at the speculative decade-inspired establishment is through Amy Sodaro’s ‘memorial museums’ with the purpose of ‘education-based memorialization.’ Juxtaposing this with Paul Morrow’s philosophical perception of objects in memorial museums as possible provocateurs of repulsive feelings, there is a (...) lingering suspicion of whether exhibits in the museum can really flesh out educational, therapeutic reflections or healing. Then, the crucial question to be addressed is: will this Haiyan Museum house feelings of healing, 10 years later, or trauma? To answer this question, I take insights from survivor-curators or the museum curators of Region VIII, Philippines, who experienced the Haiyan tragedy at, or proximate to, the landfall and aftermath first-hand. The notion of a ‘survivor-curator’ is a vital coinage that would represent a close perception of the museum and its museum objects. The responses are then thematised into a more coherent discussion to see how museums can be spaces of healing in their communal aspect and future museum projects. (shrink)

Ong, Caroline Whilst the reason and purpose of suffering may never be fully understood, there are ways of enduring, transcending and growing resilience to how it affects us. Our experience of suffering lies in the web of perceptions that involve our physical, spiritual and cosmological beliefs. Referencing Pain Seeking Understanding: Suffering, Medicine and Faith, edited by Margaret E. Mohrmann and Mark J. Hanson, this article gives a brief exploration of some propositions as to why an all-powerful, good God would allow (...) suffering to exist. From these various perspectives and using examples cited in the book, the article proposes that the healing art of medicine, honed through years of experience, knowledge and wisdom, can help individual patients endure and transcend suffering, and be whole once again. (shrink)

NOW OPEN-ACCESS! In Reason, Authority, and the Healing of Desire in the Writings of Augustine, Mark Boone explains Augustine’s theology of desire in a cross-section of his writings. He shows that Augustine's writings consistently teach a Platonically informed, yet distinctively Christian, theology of desire.

For the full text of this article see "Download Options PhiPapers Archive and click Download from Archive" at the bottom of this page. First 500 words of article: To my surprise last spring, an article titled “Gut Almighty”, which briefly explained the latest emotion theories on how intuition comes from the gut, was featured in Psychology Today (Flora, 2007) at the same time that my article on gut instinctual somatic responses and healthy life choices was published in Somatics Spring 07 (...) issue (Love, 2007). I wondered if two articles published on the gut in one month might surely be a record, as the gut has not seemed to have so much attention in the media since Gershon’s (1998) book acclaiming it through his neurological research to have a mind of its own. -/- In the months I awaited the publication of my article, I reread Gershon’s (1998) book and it was again delightful to me to read that a scientific investigation actually uncovered evidence that the gut has a separate capacity to generate and record vital responses and functions as what he calls our second brain. Gershon outlines the biological functions of the gut as being its own intelligent brain and having its own vitality that is in communication with, but not dependent upon, the head brain. As I combed through his book and shared emails with my colleague, Robert Sterling, it became quite clear to us that Gershon’s work was supportive of the clinical findings in the work we did as guidance counselors in the 70s. Our work centered around assisting people to assess the meaning of their experiences through an awareness on the empty-full instinctual feeling responses that they identified in the gut region of the body. We found with the people that we counseled that these gut responses were linked to the dynamic struggles of balancing the two needs of the person for acceptance and for feeling in control of one’s own responses (the freedom to respond naturally), and that these two needs were instinctual and necessary to fulfill on a moment to moment basis for continued vitality of the person. Similar to Gershon’s findings, it was also our conclusion that the gut area of the body contains a feeling response center that holds a relationship to the thinking processes of the person, but is a separate response center from the thinking head responses and certainly not dependent upon it. -/- Feeling inspired by Gershon’s (1998) work and the attention recently given to the gut in the literature and media, I decided to write a second article for Somatics that further explains the specific technique of the Somatic Reflection Process (SRP). The intention of this article is to answer the questions about the process that I have been asked in the past year by many friends and colleagues who read my first article last Spring on the findings of Robert Sterling’s and my somatic work as guidance counselors. I am including both the method and a protocol for facilitating the SRP, as well as a brief summary of a recent research study using the SRP protocol presented (Love, 2005). (shrink)

In this paper, the famous Bikolano folk way of healing called Santigwar is reconstructed as a procedure of social critique which was ideationally made possible by Kristian Cordero’s metaphorical configuration of its practice from healing a sick body to a poetics of social diagnosis. The legitimacy of this effortis grounded on the normative significance of the practice of santigwar toBikolanos in the present and its historical background of conversion andresistance in Bikol. It is argued that while santigwar, in (...) Cordero, is a literarypiece for social healing, it could likewise serve as a local concept for socialcritique refurbished with the conceptual tools borrowed from the recognitivetheory of Axel Honneth. Santigwar captures in literary imagination the brand ofsocial criticism called immanent critique geared for freedom yet grounded innormativity. Hence pagsantigwar sa banwaan becomes a philosophical praxis ofsocial healing performed for social emancipation —using Fenella Cannell’s terminology of the ethnographic value of santigwar to Bikolanos —for a “peoplewho have nothing.” . (shrink)

My aim is to argue that forgiveness may be conceived by analogy to healing. The analogy is not self-evident, but a number of subsidiary analogies will be seen to point in its direction, or so I will argue. In the course of the discussion we shall see how injustice (and wrong-doing) may be compared to physical injury (both change the state of the sufferer to the worse), and how the resentment caused by suffering injustice may be compared to the (...) physical pain caused by injury (both are aversive, action-motivating states). The analogies will be illustrated and supported by concrete examples, ultimately suggesting that, in an important sense, when we forgive, we actually heal. (shrink)

Users of psychedelic drugs frequently report various types of healing effects after the experience has completed. How these substances actually do the healing work is still being understood. I argue that the phenomenology of the psychedelic experience is relevant to and doing at least some of the healing work. This occurs in part via the phenomenon of transformative experiences. Psychedelic experiences provide insight into first and second order desires of an individual. They alter an individual’s self-narrative and (...) provide an ideal to aim for in addition to the motivation to achieve that ideal. Additionally, psychedelic experiences foster feelings of connection to other people and nature. This heals through altering an individual’s in-group/out-group perceptions and provide a sense of oneness which increases accurate perspective taking. The experience of ego-dissolution had under psychedelics can be compared to the ultimate transformative experience—death—which facilitates the healing process. These experiences promote social healing and serve as a reopening of previously closed possibilities due to trauma or mental illness. (shrink)


Someone who believes “I believe it will rain” can easily be mistaken about the rain. But it does not seem likely, and might even be impossible, that he is wrong about the fact that he believes that it is going to rain. How can we account for this authority about our own beliefs – the phenomenon known as first person authority? In this paper I examine a type of theory proposed, in distinct forms, by Crispin Wright and Jane Heal for (...) an explanation of our authority. Both authors claim that our second-order beliefs (of the form “I believe that p”) are constitutive of the first-order beliefs that are self-ascribed in them (beliefs of the form “p”) and both try to derive the necessity of first person authority from this constitutive relation. My paper analyses and criticizes the two proposals and suggests a non-constitutive, alternative account of first person authority. (shrink)

Modern Western psychology is not a monolithic discipline for it has, at its disposal, a host of therapies and techniques. However, it is sustained by a set of hegemonic and totalitarian assumptions that have, in myriad ways, served to undermine other approaches. Mainstream psychology, which is based on a foundation of materialism, is largely incapable of providing authentic healing because it cannot access realms that transcend the empirical order. Yet, since time immemorial, there have been modes of spiritually based (...) therapies connected to the diverse religious traditions of the world. In this ground-breaking work, Dr. Jean-Claude Larchet provides a compelling analysis of the Church Fathers’ profound wisdom into the human condition and its various maladies of the soul. In doing so, he offers remarkable insights into how mental health treatment can be richly informed by traditional Christianity. (shrink)

This paper argues that psychoanalysis enables us to see mental disorder as rooted in emotional conflicts, particularly concerning aggression, to which our species has a natural liability. These can be traced in development, and seem rooted in both parent-offspring conflict and in-group cooperation for out-group conflict. In light of this we may hope that work in psychoanalysis and neuroscience will converge in indicating the most likely paths to a better neurobiological understanding of mental disorder.

In a recent study published in Scientific Reports, the researchers documented the first wild animal seen using a plant with known medicinal properties to heal a wound.

In the tenth book of the Republic, Plato famously writes: "There is an ancient quarrel between poetry and philosophy." In this essay I reflect upon this "quarrel" through an analysis of a passage from Dante's Inferno. I conclude by suggesting that, when employed well, poetry and philosophy complement each other in helping us reflect upon the deep issues of life. (This paper was originally presented at the 19th Annual Conference of Association for Core Texts and Courses) .

It is more than a platitude to admit that we are always dying. It is a recognition of the fundamental finitude that marks our existence as human persons. It says something essential about the human condition. We are all born. We all die. And the very living of life is, leaving aside for the moment religious considerations, oriented toward death. Phenomenologists make much of this observation, perhaps none more so than Martin Heidegger who argues that our being-toward-death permits the ontological (...) grasping of Da-sein as a whole. Indeed for him, the“existential and ontological concept of death” is “the own most nonrelational, certain, and, as such, indefinite and not to be bypassed possibility of Da-sein.” However, if one spends much time around those who are very close to death it can begin to sound disingenuous to talk about death as one’s own most possibility. It is easy to think these patients are dying—not me. Still, the phenomenologist might claim that, vis-à-vis our being-toward-death, the difference between me and the terminally ill patient is a matter of degree and not kind. But, is this so? One may be excused for thinking not. There appears to be an important difference in the kinds of possible experiences open to us. I may experience healing if I become ill; on the other hand, the very condition of the patient with a terminal illness is defined by the impossibility of her experiencing healing. The primary aim of this paper is to argue that the terminally ill patient can, in fact, experience healing at the end of her life and in the face of impending death. I will not argue that the possibility of experiencing healing at the end of life means leaving room for divine intervention, though neither do I intend to preclude such a possibility. Rather, I will argue that healing is something that we experience quite apart from what happens to our biological make-up. While healing is often correlated with a change in the state of our bodies, it need not be. (shrink)

This book looks at what it means to be wronged, and why we react to wrongdoing in ways that can cause us more suffering and pain. An alternative approach called 'restorative justice' is proposed as a safe and effective way of avoiding these reactions whilst honouring our values and our common humanity.

The Enarrationes in Psalmos is the collection of Augustine’s commentaries and sermons on the Psalms. Although Augustine is often at his philosophical best here, bearing various resemblances to the Platonists and other philosophers, he also articulates a distinctively Christian view on what we should desire, on how desire has gone wrong, and on how it is healed. The renewal of desire takes place as a result of and through the unity of Christ and the church, which is the guiding theme (...) of the Enarrationes. Augustine’s Preaching and the Healing of Desire in the Enarrationes in Psalmos traces this theology of desire as it connects to Augustine’s Christology, his ecclesiology, his account of happiness and well-being, and his eschatology. The book closes with some suggestions on what the church can learn today from the Enarrationes in the areas of psychology and wellbeing, biblical exegesis, and homiletics. (shrink)

The power of forgiveness can heal any relationship from friendship to marriage and as a foundation can reveal the true God power of love within one’s self. This paper claims that forgiveness in relationships can eliminate judgment, fear, anger, and blame, leading to the true love that reflects God’s Universal nature, and how forgiveness heals us all.

Metaphysics, seen as a legitimizing narrative or a paradigm (Lyotard, 1984), prop up a certain practice in providing the basis for its assumptions. While Western medicine can be properly characterized as governed by a biophysical model (Hewa, 1994; Bates, 2002), such a model for traditional healing practices in the Philippines has yet to be derived. No philosopher has attempted to derive an indigenous metaphysics from traditional healing practices. The only study made so far (Fajardo & Pansacola, 2013), however, (...) needlessly pigeonholes these unique practices into incommensurable Western scientific concepts. While they collated data from healers all over the country, they attempted to use Western scientific concepts such as oxygen, carbon, electro-magnetic force, and others. These concepts dangerously obfuscate indigenous understandings of the human body and reality as a whole since they are directly lifted from a language and practice informed by Western metaphysics. Therefore, there has yet to be an adequate extraction of a locally derived metaphysics that informs and self-legitimizes these medicinal practices. Conscious of recent critiques to homogenizing tendencies in Philippine Studies (Guillermo, 2009) and Filipino philosophy (Pada, 2014; Abulad, 2016), specifically that of Mercado (1972) and Timbreza (2017), I attempt to derive a Filipino metaphysics from the traditional healing practices of two traditional healers in San Mateo, Rizal of the Southern Tagalog Region in Luzon through a particularist anthropological approach in Filipino philosophy. I derive four distinct characteristics of this metaphysics which are distinct from the biophysical presuppositions of Western medicine: (1) a law of conservation based on the concept of “balik,” (2) predestination, (3) an ontological dualism between the visible and the invisible, and (4) the performativity of words as utterances. (shrink)

Sound is one of the types of waves that can be felt by the sense of hearing (ears). In physics, the definition of sound is something that is produced from objects that vibrate. Objects that produce sound are called sound sources. The sound source that vibrates will vibrate the molecules into the air around it. Sound is mechanical compression or longitudinal waves that propagate through the medium. This medium or intermediate agent can be liquid, solid, gas. So, sound waves can (...) propagate for example in water, coal, or air. Most sounds are a combination of various vibratory signals composed of harmonic waves, but pure sound can theoretically be explained by oscillating vibrational speed or frequency measured in Hertz (Hz) vibration units and amplitude or loudness of sound with measurements in decibels (dB). The effect sounds can have on us humans is simply astounding. While everyday life becomes stressful, overcrowded and increasingly hectic, we seek ways for inner peace and balance. The power of music, felt through overtone-rich sound therapy and sound massage, can be a solution. No matter how much scientific explanation is behind it, healing through music remains fascinating, even magical. This paper introduces a new field called cymatics and sound healing with their plausible impact to spirituality and consciousness research. (shrink)

The influence of Kurt Goldstein on the thinking of Georges Canguilhem extended throughout his entire work. This paper seeks to examine this relationship in order to conduct a study of the norm as a nexus or connection between the concept and life. Consequently, this work will be a reflection on the approach to life as a normative activity and self-realization. For this, it will be necessary to redefine the concepts of health and disease, and make a crossover between the two. (...) At the end of this trajectory, it will be found that these concepts can explain the identity between the concept and life, which leads to the unexpected conclusion that the cure is ultimately self-healing. (shrink)

Starting from the paradigm of the material continuum we discuss the possibility to transcend the space-time reality (Here-and-Now) in the aim of investigating the energetic and informational reality, support of the continuous present. The altered states of consciousness, obtained by means of "psyche"-type techniques, allow the transformation of a future temporal nexus in an element of the present time. Through this "psyche anticipation" process, a sliding of the time reference takes place, since the future becomes present and the present an (...) element of the past. In this way the initial anticipatory potential is enhanced and allows one more energetic and informational step. By such a step-by-step progression segments of the future could be investigated, thus building an anticipatory model. The "psyche anticipation" techniques can be successfully used in the healing process of some diseases. (shrink)

In this first of two essays written on the topic of ancient greek inscriptions, I will briefly explore and discuss the role of the written word and of visual language within the cult of Asclepius at Epidauros, by both looking at the creation and function of the Epidaurian sanctuary's healing inscriptions—also called 'iamata'. Throughout the essay I have made use of J.L. Austin's Speech Act Theory to better contextualize the meaning of the inscriptions dealt with.

Definying illness is not an easy process, nor from medical perspective nor from theological one or individual perspective. However, the most important and truely significant seems to be the latter; how the contemporary man defines illnesses and how he uses this process to redefine his true being. Nowadays we face an obvious spiritual crisis meant to urge each of us to start a new process of redefining our spiritual identity. This paper is intented to remind us of the essence of (...) our being on the one hand and of the Christian duty to fight against illness on the other hand, to bear permanently with us the model of Jesus, of the Holly Parents, who were subject to deseases also out of reasons that are related to God’s iconomy. The limits of medicine are visible there where miracles start to reveal themselves and the healing of the body symbolizes and announces the healing of the entire Being. (shrink)

This short article represents the first attempt to define a new core cultural value that will enable the new strategy for engaging the business sector in humankind's mission to heal nature. The presentation is just a primitive concept, which will be calibrated further in the coming months.

Music has been always a spontaneity to many culture however when order is required for elevated purposes difficulty creeps in because it requires mental and physical investment and work. -/- This work done by Marist Old Boys Delta unit is part of that effort how ever this was to store the tunes and propagate it so it may be used all over and so the meaning of being catholic is realised where unity is addressed. -/- Where the Art of music (...) is once again elevated and faithfuls must aspire to its heights of beauty. (shrink)

The rediscovery of the silver-backed chevrotain, an endemic species to Vietnam, in 2019, after almost 30 years of being lost to science, is a remarkable outcome for the global conservation agenda. However, along with the happiness, there is a tremendous concern for the conservation of the species as eating wildmeat, including chevrotain, is deeply rooted in the socio-cultural values of Vietnamese. Meanwhile, conservation plans face multiple obstacles since the species has not been listed in the list of endangered, precious, and (...) rare wildlife prioritized for protection and is still classified by the IUCN as lacking data. Given the limited effectiveness of conservation measures, this essay discusses the determining roles of local actions, community cooperation, and humanistic values oriented toward eco-surplus culture in addressing the global biodiversity conservation agenda, specifically the conservation of the silver-backed chevrotain. Local actions and community cooperation for conservation can be actualized to achieve conservation goals through citizen and community sciences, integration of modern technologies (e.g., Internet, crowdfunding platforms, social media, AI, etc.), and the bonding capability of humanistic values that prioritize environmental healing. Communicating conservation information to the community, especially the children, has to stimulate their thinking and imagination about nature, develop their curiosity and desire to protect wildlife, and eventually build eco-surplus core values in their mindsets. To successfully awaken the humanistic values within the community and incorporate them into conservation endeavors, the conservation message with the name “mouse-deer”, “chevrotain”, or scientific name (Tragulus versicolor) is largely insufficient as they show an unfamiliar feeling. Therefore, we suggest calling the mouse-deer “cheo cheo”, a local name that can create familiarity and closeness, awaken the environmental conscience and humanistic values, and stimulate thinking and imagination. All these factors are essential for conservationists, scientists, and the government to support the community in building the eco-surplus culture. (shrink)

Ayurveda, a holistic healing system, has been an integral part of India's cultural heritage for thousands of years. With its emphasis on natural remedies, preventive healthcare, and mind-body balance, Ayurveda has gained significant recognition globally. This paper explores the state of Ayurveda education in India, including its historical background, current challenges, and potential opportunities. It sheds light on the efforts made to promote and strengthen Ayurveda education, the curriculum, regulatory bodies, and the role of technology in enhancing learning outcomes. (...) Additionally, it discusses the importance of research and innovation to further the growth and global acceptance of Ayurveda. (shrink)

This study employs machine learning to predict diabetes using a Kaggle dataset with 13 features. Our three-layer model achieves an accuracy of 98.73% and an average error of 0.01%. Feature analysis identifies Age, Gender, Polyuria, Polydipsia, Visual blurring, sudden weight loss, partial paresis, delayed healing, irritability, Muscle stiffness, Alopecia, Genital thrush, Weakness, and Obesity as influential predictors. These findings have clinical significance for early diabetes risk assessment. While our research addresses gaps in the field, further work is needed to (...) enhance model generalizability. (shrink)

Many people now recognize that the challenges of climate change and biodiversity loss are rooted in how and to what extent humans consume goods in the Anthropocene era. Consumerism has driven natural resource exploitation to its peak, and resource depletion is becoming more common. The beauty and personal care industry has an enormous market and substantial profitability, particularly in the high-income category. However, this benefit comes with the risk of being scrutinized, investigated, and criticized by civil society groups, environmental activists, (...) and consumers. More than anyone else, the industry is aware of the risks of negative society appraisals, notably the consequences of consumer-led boycott activities. In this paper, we suggest that, given the current situation, global beauty firms need to play a proactive role in directing resources toward the development of sustainable uses of biodiversity and agriculture methods. This includes advocating for the wider use of environmentally conscious sourcing of raw materials, avoiding excessive and wasteful packaging, and devoting resources to research and innovation in environmentally friendly manufacturing procedures. The proactiveness would allow them to demonstrate their environmental commitment and actively give customers persuasive evidence of their social responsibility through emission reduction and biodiversity protection actions, gradually building an environmental-healing culture in the beauty industry. (shrink)

How do we care well for a human being: ourselves or another? Non-Kantian scholars rarely identify the philosophy of Kant as a particularly useful resource with which to understand the full complexity of human care. Kant’s philosophy is often taken to presuppose that a philosophical analysis of good human life needs to attend only to how autonomous, rational agents—sprung up like mushrooms out of nowhere, without a childhood, never sick, always independent—ought to act respectfully, and how they can be forced (...) to interact rightfully. Questions involving aspects of human life captured by what Eva Kittay aptly phrased “the fact of dependency” (1999) —such as our vulnerable, fragile, and embodied social natures, asymmetrical care relations, and deep systemic injustices—are therefore commonly thought to be beyond the grasp of Kant and of Kantian philosophy. Against this historically prominent understanding of Kant’s practical philosophy, below I engage and draw upon recent Kant scholarship which shows both the inadequacy of such rationalist readings and the fruitfulness of using Kant’s practical philosophy to enhance our understanding of human care relations. After situating my approach in the existing, relevant secondary literature on Kant’s human agent, I explore key features of Kant’s accounts of human nature and the highest good. I pay special attention to his proposal that our human nature comprises reflective and unreflective aspects and patterns that we (ought to) strive to develop, transform, and integrate in wise ways through our faculty of desire. In addition, I emphasize the dangers that our ineradicable propensity to do bad things (evil) poses for our projects of self- and other- care. I proceed by outlining how Kant’s account of moral (ethical and legal) responsibility for self and others is developed through his theories of freedom, that is, through his theory of virtue (virtuous internal freedom with its account of perfect and imperfect duties) and his theory of right (rightful external freedom with its account of innate, private, and public right). On the conception I am advancing, we are pretty messy, fragile, and vulnerable beings whose projects of caring are difficult, ongoing, and complex. On the one hand, we (should) strive to care for ourselves (by striving to manage and heal badly functioning parts and by developing, transforming, and integrating immature or distinct parts of ourselves into good wholes) and for others (assisting them in their projects of management and healing and of developing, transforming, and integrating themselves into good wholes) in ways that are both respectful and attentive to the particular people we are—people with lives of our own to live—and the kinds of relationships we share. On the other hand, we should, and can, be forced to interact rightfully, meaning interaction consistent with one another’s basic (innate, private, and public) rights and, hence, contribute to reform projects that improve our inherited, imperfect legal-political systems with regard to care relations. Bringing Kant’s philosophy into dialogue with care theorists, I conclude, advances the insights of both traditions by showing one way to arrive at a multifaceted, yet unified account of human care relations where our embodied, social as well as our rational natures are given due consideration. (shrink)

The Comprehensibility of the Universe puts forward a radically new conception of science. According to the orthodox conception, scientific theories are accepted and rejected impartially with respect to evidence, no permanent assumption being made about the world independently of the evidence. Nicholas Maxwell argues that this orthodox view is untenable. He urges that in its place a new orthodoxy is needed, which sees science as making a hierarchy of metaphysical assumptions about the comprehensibility and knowability of the universe, these assumptions (...) asserting less and less as one ascends the hierarchy. This view has significant implications: that it is part of scientific knowledge that the universe is physically comprehensible; that metaphysics and philosophy are central to scientific knowledge; that science possesses a rational, if fallible, method of discovery; that a new understanding of scientific method and rationality is required. Maxwell argues that this new conception makes possible a natural resolution of long-standing philosophical problems about science, regarding simplicity, induction, and progress. His goal is the reform not just of the philosophy of science but of science itself, and the healing of the rift between the two. (shrink)

Background: This study tested the core tenets of how facial scars are perceived by characterizing layperson response to faces with scars. The authors predicted that scars closer to highly viewed structures of the face (i.e., upper lip and lower lid), scars aligned against resting facial tension lines, and scars in the middle of anatomical subunits of the face would be rated less favorably. Methods: -/- Volunteers aged 18 years and older from the United States were recruited through Amazon’s Mechanical Turk (...) to complete a face rating survey. Scars were digitally added in different locations and orientations for a total of 14 unique scars added to each face. Each participant rated 50 different faces on confidence, friendliness, and attractiveness. Data were analyzed using linear mixed effects models. Results: -/- A total of 88,850 ratings [82,990 scarred (93.4 percent)] for attractiveness, friendliness, and confidence were analyzed. In univariate linear mixed effects models, the presence of a facial scar did not significantly impact attractiveness (β = 0.016, SE = 0.014, z = 1.089, p = 0.276). A second set of linear mixed effects models identified interactions between location, subunit placement, and orientation to facial tension lines. Scars located on the lower lid mid subunit perpendicular to facial tension lines were rated less attractive (β = −0.065, SE = 0.028, z = −2.293, p = 0.022). Conclusions: -/- On average, a single well-healed facial scar does not negatively affect first impressions of attractiveness, confidence, or friendliness. Specific scar location and orientation combinations, however, such as a perpendicular scar at the mid-lower eyelid, may result in lower perceived attractiveness, confidence, and friendliness. (shrink)

Ajatus mentaalisesta kausaatiosta – siitä että mentaaliset ominaisuudet, tilat tai tapahtumat aiheuttavat fysikaalisia vaikutuksia, esimerkiksi ruumiinliikkeitä ja käyttäytymistä – on keskeinen osa niin arkiajattelua kuin tieteellistä psykologiaakin. Itsessään se tuntuu lähes latteudelta. Tarkemmassa filosofisessa tarkastelussa se kuitenkin synnyttää huomattavia filosofisia ongelmia (ks. esim. Block 1990; Heal & Mele 1993; Crane 1995).

contents -/- ONT vol 1 i. short review: Beyond the Black Rainbow ii. as you die, hold one thought iii. short review: LA JETÉE -/- ONT vol 2 i. maya means ii. short review: SANS SOLEIL iii. vocab iv. eros has an underside v. short review: In the Mood for Love -/- ONT vol 3 i. weed weakens / compels me ii. an Ender's Game after-party iii. playroom is a realm of the dead iv. a precise german History v. short (...) review: STATUES ALSO DIE vi. Kenneth Clark, curator for Fascism vii. a protest poem, in industry lit viii. Lawrence and the English Romance -/- ONT vol 4 i. short review: The Eyes of Tammy Faye ii. vR is efficient R iii. all thru Asia, robes for monks iv. same of God, and of the one God sent v. i thought of the Messiah / muse would be vi. conscience is strong vii. a monk's exalted end -/- ONT vol 5 -/- i. for Shakespeare's Richard the Third ii. the truth is i pass over so many words iii. the boori nazar / nadhar iv. i've awe for jihaad v. short review: Hail, Caesar! vi. a minute of Nothing, gone from YouTube vii. we were rivalrous friends, again viii. my bardo pdf ix. within i'm a weak old mandarin -/- ONT vol 6 i. short review: The Intern ii. the confusion of Chinatown iii. we'll remember water, in Theology iv. Respironics versus ResMed v. i'd bet my life for what vi. the Mad Max deity vii. they'd kill my rat, not heal him -/- ONT vol 7 i. Austen would eroticize all life ii. Merchant/Ivory, a name oddly right iii. Ellie Arroway / Agent Starling iv. abattoir / l’abattoir / laboratoire v. von Neumann's brain an anomaly vi. was terrified of death, delighted in the a-bomb vii. the Greatest Brain is variously named -/- ONT vol 8 i. the day they shot the sacrifice ii. Yay or Nay, on Animal Testing iii. an ought is an is / an is is an ought iv. Behaviorism is for zombies v. a finding from the neuro-lab, on empathy vi. i’ve never had discernible abs vii. a cowardice i'm assenting to perpetually -/- ONT vol 9 i. Day of the Locust / Triffids ii. we're wide on a Paramount soundstage iii. HOLLYWOOD, an ecologic history iv. yet one more site of end-time art v. he's "a bookworm with bulging lobes" vi. apartment is my state of being apart vii. enlightenment means a weight's release -/- ONT lates and xtras i. re Gödel's ontological argument ii. deep in pi's numeric noise iii. from Nothing, something iv. endless in the wrong direction, tragic v. they give you all Eternity to answer vi. what of God's mercy? vii. informed consent and prayer viii. i won't live on. a deed i've done may ix. my selective memory x. Janus means: in close-up foam, two faces xi. a liveable world is a readable world xii. what Supervenes from this? xiii. at each extreme our naming is anachronism xiv. Cat is a collapsing of the wave-function xv. diminishing returns in the history of Experiment xvi. all those undershared Nobels xvii. ice preserves the Cold from heat xviii. a desert spreads xix. Pinker's wit, on jokes xx. Rome surrounds St. Paul / Paul is now the center xxi. each is a gathering Ministry xxii. white boy shot execution-style xxiii. the McDonald's Statement of Claim xxiv. first & last: Don Quixote / Ulysses xxv. The Summer of Rave xxvi. this electro is intrinsically anonymous xxvii. all thru Asia, Drake-Rihanna xxviii. WHO IS BETTER: PLATON OR KANT? (shrink)