Titlebook: Cultural Ontology of the Self in Pain; Siby K. George,P.G. Jung Book 2016 Springer India 2016 Ambivalent character of pain.Bentham and the

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Traditional Philosophies and Gandhi’s Approach to the Self in Painphical and as secondary to objective rational analysis. Traditional dominant Indian philosophical approaches often focus on the self in pain, but this . experience is viewed negatively, as based on illusion and ignorance and as an obstacle to the goal of . and .. Gandhi formulates a new, creative, c

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The Infinite Faces of Pain: Narrative, ,, and Ethicsat divides illness between two large forces: . and .. While . incorporates the familiar reason-based scientific molecular gaze of contemporary biomedicine, . is an unfamiliar term that refers to the various ways that desire is expressed in the context of medicine, health, and illness. The chapter bu

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Celiac-Plexus

Many Faces of Woman’s Painion and reduce negative forms of pain as well as covert and overt suffering. Justice is commonly invoked as a remedial measure for woman’s pain. Two approaches to justice have been discussed: ‘Justice as sameness’, which is a pro-status quo theory, and ‘justice as difference’ which is a revisionary

身心疲憊

Pain and Agency: On the Essential Importance of Vulnerability and Transgressionlent, both positive and negative in its significance. It begins with a description of the essentially active aspect of human experience, that character it has that involves it essentially with the world and the objects, people, and environments encompassed by the world. On the basis of that descript

反復(fù)拉緊

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AFSPA and the Tortured Bodies: The Politics of Pain in Manipurain. The contentious agencies at play at various levels interpret torture in their respective ways, either in support of AFPSA, or against it, by parading the objectified enemy and the tortured bodies of victims. This chapter analyses the manner in which individual torture becomes social and politic

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Medical Mission and the Interpretation of Painconstantly confronting and dismantling each other, that new cultural recognitions of pain are produced as well as inscribed on bodies. These new recognitions are simultaneously personal as well as social. They are historically specific and culturally rooted and they restructure existing cultural pra

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