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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Sceptical Voices: Ending the Era,ay within the world one inherits exercise a sculpting power that shapes one’s self, and this power is greater than the power that one has over them. The self thus formed is not an unchangeable substance but a non-substantial way of being or relating meaningfully to the world. The experience of pain

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Contemporary Perspectives on Water,ation. Thus in a way, they present to us a way of understanding the role of pain in its holistic avatar within the fabric of one’s being as being-in-the-world. This essay first undertakes the tracing of this ontology of pain within such moral frameworks through a brief exegetical exercise that is in

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https://doi.org/10.1057/9781137385529 toward other persons and the world as such, the identity of the self is a thickly layered and dynamic formation of meaning. One of the enigmatic experiences that can trigger the loss and destruction of the self is intense bodily pain. Destruction of the self in pain comes to mean that one is weary

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Introduction to Water and Social Policy,contemporary silence around mortality and our tendencies to generalize and medicalize death. Examining Heidegger’s distinction between “ontic” structures concealing death and the “ontological” significance underlying this concealing, I argue that, though this silence arises from our way of being-in-

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,The Fly’s Eye: The Composite Self,phical 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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Prologue: Our Father Avrahām/’Ibrāhīmetation of selfhood in terms of the “habit-body,” I show that vulnerability and meaningfulness go hand-in-hand. I then use this developed understanding of the nature of selfhood and suffering as the basis for a critique of various foundational aspects of contemporary, institutionalized healthcare. I