Existential psychotherapy is concerned mainly with the individual's ability to preserve a sense of meaning and purpose throughout the lifespan in the face of immutable biological limitations of a mortal existence (ie ageing, death) and issues associated with
human self awareness (ultimate aloneness, having sole responsibility for our actions, choices and freedom).
Not exact matches
Fortunately for
humans, we have evolved far enough to have a greater sense of
self awareness than any other species.
Why make a tree of knowledge that will give any eater
self -
awareness and knowledge that god possesses and yet handicap it we «
human knowledge» if we weren't supposed to eat and gain it in the first place?
Evolution leads to the
human capacity for
self -
awareness.
With other universal consciousness clusters she strives for increased unvirsal
self awareness and will help elements of
human consciousness approach that goal for peace, growth and wellbeing.
Where does this proposition lead us if we apply it to
human «
self -
awareness»?
Our
self -
awareness, though it helps define what is unique and precious about being
human, also renders us prey to guilt and to the anxiety stemming from our existential aloneness and our mortality.
Humans are animals who have lost our instincts (our fixed, inborn patterns of response) and have developed reason,
self -
awareness, and autonomy to replace them.
And, finally,
human life goes a qualitative leap further in its capacity not only for deep feeling and
awareness, but also for
self -
awareness.
It is only when the child has already been involved in a good deal of basic faith experience that he steadily attains more
self -
awareness, and his developing mind recognizes that the context of his
human existence is one in which the horizons are being pushed ever farther back.
Here once again there is a remarkable similarity between certain emphases in Whitehead as well as in other process - thinkers and the strong insistence of contemporary existentialism on the centrality of the «subjective» feelings and of
self -
awareness in
human experience.
Human beings are integral to it — indeed, the human is «that being in whom the universe reflects upon and celebrates itself in a special mode of conscious self - awareness.&r
Human beings are integral to it — indeed, the
human is «that being in whom the universe reflects upon and celebrates itself in a special mode of conscious self - awareness.&r
human is «that being in whom the universe reflects upon and celebrates itself in a special mode of conscious
self -
awareness.»
the seeming absence 0f other
selves within experience is what my theory implies would characterize
human experience, since a
self on that level could not conveniently manage other
selves as clearly and distinctly manifest to it, but only
selves on such a low level that only vague mass
awareness of them would reach full consciousness, for individually taken they are too trivial to notice.
If our
human existence is not that of some supposedly substantial and indestructible soul to whom experiences happen, but is rather those experiences themselves held together in unity and given identity by the
awareness and
self -
awareness which makes it possible for us to say «I» and «you», then the enduring reality, which God accepts and values, is precisely that series of events or occasions which go to make us what we are.
Human personality and culture are inherently about the denial of death, about helping the human animal achieve day - to - day equanimity in the face of our existential burden and helping us manage our instinct for self - preservation in the face of a cognitive awareness that we are bound for death, that we can not run away or escape our
Human personality and culture are inherently about the denial of death, about helping the
human animal achieve day - to - day equanimity in the face of our existential burden and helping us manage our instinct for self - preservation in the face of a cognitive awareness that we are bound for death, that we can not run away or escape our
human animal achieve day - to - day equanimity in the face of our existential burden and helping us manage our instinct for
self - preservation in the face of a cognitive
awareness that we are bound for death, that we can not run away or escape our fate.
It is true that at one point it speaks of the sanctity of life pertaining to «
human beings in any and every state of consciousness or
self -
awareness.»
Very roughly, «body» refers to material things perceptible to the senses, «mind» refers to the processes of perception, reasoning, and learning, and «spirit» refers to
human self -
awareness and freedom of choice.
Just as physics reveals little of significance about man until one reflects on the enterprises of science and technology, so scientific psychology, aiming to out - do physics in objective rigor, can yield little insight about man until the distinctive
human quality of
self -
awareness is acknowledged as an essential factor in psychological inquiry.
There was no
awareness in his thought of a transcending dimension, a higher
Self in
human beings.
Since in the insecurity arising out of its
awareness of its finite freedom, the
self tends to absolutise itself and puts itself in opposition to its own nature as given by God in Creation and Redemption,
self - alienation is an ever - present aspect of
human reality.
Although in one sense cosmology provides a more encompassing framework than history for a theology of revelation, the conscious
awareness of a revelation of God comes into the universe through individual
selves embedded in
human society and its history.
For Bergson, each tension yields a problem that is also the mark of apparently irreconcilable views of what is vital to the place of
human beings in the world: (1) Time is measurable according to length and brevity, but immeasurable in reality, because it is qualitative, felt, and immediate; (2) Psychological life is divided into a
self awareness of deeper, dynamic layers of
human beings and what is superficial and fixed; (3) There is an inner consciousness and an independent world apart from inner consciousness.
Chastened by our new
awareness of the historicity, relativity, and linguistic constraints that shape all modes of
human experience and consciousness, we may nonetheless attempt here to demonstrate that there already exists, even in the consciousness of skeptics and critics of revelation, a natural and ineradicable experience of the fact that reality at its core has the character of consistency and «fidelity» that emerges explicitly in the
self - revelation of a promising God.
Emotional intimacy is the depth
awareness and sharing of significant meanings and feelings — the touching of the inmost
selves of two
human beings.
there is this concept we
humans have called
self -
awareness — you really need to get some and realize that you look quite silly with your polarized and meaningless posts.
Armed with science, sociology and pluralistic
awareness, liberals sometimes seem to offer rational reasons why evangelicals should take less seriously their talk about God's
self - revelation on behalf of a lost
human world.
The organic interpretation was an advance on the mechanical but still lacked the
awareness of the
human self.
In effect, he says that if God does permit the annihilation of
human personality, in its
self - conscious
awareness as recipient of God's love, there is something oddly selfish about God Himself.
Certainly consciousness does not exist at the level of atoms and electrons, nor does reflective
self -
awareness seem to appear in evolution until the
human species comes onto the scene.
In the field of psychology, too, it is interesting to note that Professor D.S. Browning of Chicago (especially in his «Psychological and Ontological Perspectives,» which appeared in the Chicago Journal of Religion in October 1965) surveyed the dynamic and gestalt psychologies, along with the so - called depth psychology of the psychoanalytic school, to show a convergence upon a view of
human behavior and
human self -
awareness that is similar to the organic pattern stressed in process thought.
What is important for a woman in making this commitment and living it out is a strong sense of
self - possession rooted in an
awareness of her
human dignity before God and the importance of the gift of her womanhood in marriage.
This is not to say that death -
awareness and
self - consciousness may not exist below
human beings.
And the knowledge,
self -
awareness, and problem - solving skills children develop through years of hands - on inquiry is of far greater value to them as learners and as
human beings than anything they could have picked up by sitting at a screen.
Immordino - Yang is an affective neuroscientist and
human development psychologist who studies the development of social emotion and
self -
awareness across cultures, connections to social resilience and morality, and implications for education.
Mary - Anne Williams of the University of Technology Sydney, Australia, points out that robotic
self -
awareness is crucial if robots are ever going to work safely alongside
humans.
The discovery in monkeys sheds light on the neural basis of
self -
awareness in
humans and other animals.
«The misuse of these substances can not be allowed to continue to curtail their use as tools for understanding the neurobiology of
human consciousness,
self -
awareness and their potential as therapeutic agents.»
Biologists have long debated the specific traits that set
humans apart from other animals: Is it
self -
awareness, or morality, or emotions?
Inner voices, distant memories — Understanding the
human mind is easy once you realise that consciousness is a trick of memory and
self -
awareness an illusion of language
These findings suggest that
self - control may not be a crowning psychological achievement of
human evolution and indeed may have nothing to do with
self -
awareness.
The research was based on the premise that
self -
awareness among
humans has been shown to create the potential for hope — or the general expectation and feeling that future desired outcomes will occur.
Neurons in the outer layers are connected to other parts of the cortex, which in
humans play a role in higher - level brain processes such as
self -
awareness, language and problem - solving.
Thinking about thinking, that quintessentially
human state of
self -
awareness, may not be such a uniquely
human trait after all.
But what's interesting, especially about that one, and that one [is a] piece written by Larry Greenemeier, was that, you know, all the popular science fiction treatments of that kind have it [suddenly] happening and conflict between
humans but through Larry's reporting it seems more likely that we will see it coming; that machine
self -
awareness will occur in a certain kind of stepwise fashion where they're getting better at certain tasks; [that they'll be able to do] autonomous activities, and from there that you can actually see them develop, and it shouldn't come up as a big surprise as it if finally happens.
Researchers are trying to build machines that emulate the reasoning and
self -
awareness of
humans, but in the real world even the competence of a mayfly eludes them - for now.
Chandresh started Break The Norms Movement with the intention to awaken
human awareness from its conditioned
self.
Though the Feldenkrais Method is not typically considered to be an eastern movement or martial arts form, its founder — Moshe Feldenkrais — had a 2nd - degree black belt in judo, and aspects of this training certainly informed his development of the Feldenkrais Method, whose overall mission is to improve
human functioning by increasing
self -
awareness through movement.
im a loving caring
human being, with a
self awareness of inner bueaty in all.
The movie treats his lack of
self -
awareness and transparent loneliness as a sweet novelty instead of treating him as a complicated
human being, someone worthy of empathy.
Not just an other - worldly meditation on what it means to be
human, like the more obvious thematic language suggests, but also a study of predatory behavior, and how
self -
awareness separates species.