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Transpersonal psychology

Transpersonal psychology
Issues considered in transpersonal psychology include spiritual self-development, self beyond the ego, peak experiences, mystical experiences, systemic trance, spiritual crises, spiritual evolution, religious conversion, altered states of consciousness, spiritual practices, and other sublime and/or unusually expanded experiences of living. The discipline attempts to describe and integrate spiritual experience within modern psychological theory and to formulate new theory to encompass such experience. Transpersonal psychology has made several contributions to the academic field, and the studies of human development, consciousness and spirituality.[3][4] Transpersonal psychology has also made contributions to the fields of psychotherapy[5] and psychiatry.[6][7] Definition[edit] Lajoie and Shapiro[8] reviewed forty definitions of transpersonal psychology that had appeared in academic literature over the period from 1968 to 1991. Development of the academic field[edit] Origins[edit] Dr.

The Blog : Drugs and the Meaning of Life (Photo by JB Banks) (Note 6/4/2014: I have revised this 2011 essay and added an audio version.—SH) Everything we do is for the purpose of altering consciousness. We form friendships so that we can feel certain emotions, like love, and avoid others, like loneliness. Drugs are another means toward this end. One of the great responsibilities we have as a society is to educate ourselves, along with the next generation, about which substances are worth ingesting and for what purpose and which are not. However, we should not be too quick to feel nostalgia for the counterculture of the 1960s. Drug abuse and addiction are real problems, of course, the remedy for which is education and medical treatment, not incarceration. I discuss issues of drug policy in some detail in my first book, The End of Faith, and my thinking on the subject has not changed. I have two daughters who will one day take drugs. This is not to say that everyone should take psychedelics. (Pokhara, Nepal) Recommended Reading:

Synesthesia How someone with synesthesia might perceive (not "see") certain letters and numbers. Synesthetes see characters just as others do (in whichever color actually displayed), yet simultaneously perceive colors as associated to each one. Synesthesia (also spelled synæsthesia or synaesthesia; from the Ancient Greek σύν syn, "together", and αἴσθησις aisthēsis, "sensation") is a neurological phenomenon in which stimulation of one sensory or cognitive pathway leads to automatic, involuntary experiences in a second sensory or cognitive pathway.[1][2][3][4] People who report such experiences are known as synesthetes. Difficulties have been recognized in adequately defining synesthesia:[5][6] many different phenomena have been included in the term synesthesia ("union of the senses"), and in many cases the terminology seems to be inaccurate. Only a fraction of types of synesthesia have been evaluated by scientific research.[11] Awareness of synesthetic perceptions varies from person to person.[12]

État modifié de conscience Un article de Wikipédia, l'encyclopédie libre. Causes[modifier | modifier le code] Les EMC peuvent être provoqués soit par des substances psychotropes (comme l'alcool, le cannabis, l'ecstasy, la cocaïne et tout hallucinogène, ils sont alors parfois appelés « états altérés de conscience »[3]), soit par intervention psychologique (par exemple l'hypnose), soit par des pratiques spirituelles et corporelles (comme la méditation)[4] ; dans ce cas, les pratiquants parlent couramment d'états de conscience « supérieurs »[5],[6], ou soit après des traumatismes physiques (accidents, pertes de conscience, fièvres, fatigue extrême, états proches de la mort). La création artistique pourrait également rapprocher de ces états. Types[modifier | modifier le code] Notes et références[modifier | modifier le code] ↑ Abdelhafid Chlyeh, La transe, Marsam,‎ 2000 (présentation en ligne [archive]), p. 73↑ Dictionnaire de psychologie (sous la direction de R. Articles connexes[modifier | modifier le code]

Gerontology Gerontology (from the Greek γέρων, geron, "old man" and -λογία, -logy, "study of"; coined by Ilya Ilyich Mechnikov in 1903) is the study of the social, psychological and biological aspects of aging. It is distinguished from geriatrics, which is the branch of medicine that studies the diseases of older adults. Gerontologists include researchers and practitioners in the fields of biology, medicine, criminology, dentistry, social work, physical and occupational therapy, psychology, psychiatry, sociology, economics, political science, architecture, geography, pharmacy, nursing, public health, housing, and anthropology.[1] Gerontology encompasses the following: The multidisciplinary nature of gerontology means that there are a number of subfields, as well as associated fields such as psychology and sociology that overlap with gerontology. History of gerontology[edit] It was not until the 1940s, however, that pioneers like James Birren began organizing gerontology into its own field.

Psychologie de la forme Un article de Wikipédia, l'encyclopédie libre. La théorie gestaltiste a été proposée au début du XXe siècle, notamment par Christian von Ehrenfels, et se base sur plusieurs postulats. Premièrement, les activités psychiques ont lieu dans un système complexe et ouvert, dans lequel chaque système partiel est déterminé par sa relation à ses méta-systèmes. Deuxièmement, un système est conçu dans la théorie gestaltiste comme une unité dynamique définie par les relations entre ses éléments psychologiques. Troisièmement, et cela à la suite de certains amendements théoriques sur le dynamisme mental, on postule qu'un système montre la tendance vers une harmonie entre toutes ses qualités pour permettre une perception ou conception concise et claire, la « bonne forme »[1]. Histoire de la théorie gestaltiste[modifier | modifier le code] « L'arbre pensé » sans les racines. On trouve son origine dans quelques idées de Goethe. Gestalt et perception[modifier | modifier le code] Points d'un cube imaginaire.

On Being Sane In Insane Places On Being Sane In Insane Places David L. Rosenhan How do we know precisely what constitutes “normality” or mental illness? Conventional wisdom suggests that specially trained professionals have the ability to make reasonably accurate diagnoses. If sanity and insanity exist, how shall we know them? The question is neither capricious nor itself insane. To raise questions regarding normality and abnormality is in no way to question the fact that some behaviors are deviant or odd. At its heart, the question of whether the sane can be distinguished from the insane (and whether degrees of insanity can be distinguished from each other) is a simple matter: Do the salient characteristics that lead to diagnoses reside in the patients themselves or in the environments and contexts in which observers find them? This article describes such an experiment. The eight pseudopatients were a varied group. The settings are similarly varied. The experiment is instructive.

Intelligence émotionnelle L'intelligence émotionnelle (IE) est un concept proposé en 1990 par les psychologues Peter Salovey et John Mayer, qui réfère à la capacité de reconnaître, comprendre et maîtriser ses propres émotions et à composer avec les émotions des autres personnes.[1] Elle est proche du concept d'intelligence sociale. Le concept a été popularisé par Daniel Goleman en 1995. Des tests ont été développés pour étudier et valider ce concept, qui complémente utilement la notion d'intelligence humaine qui est définie surtout par des habiletés cognitives et une approche psychométrique. Histoire[modifier | modifier le code] Création du concept par Salovey et Mayer (1990)[modifier | modifier le code] Le terme d’intelligence émotionnelle (IE) a été proposé et défini en 1990 par les psychologues Salovey et Mayer. Ces auteurs ont par la suite révisé leur définition de l’intelligence émotionnelle. Popularisation du concept par Goleman (1995)[modifier | modifier le code] Modèles mixtes[modifier | modifier le code]

Rosenhan experiment Experiment to determine the validity of psychiatric diagnosis Rosenhan's study was done in eight parts. The first part involved the use of healthy associates or "pseudopatients" (three women and five men, including Rosenhan himself) who briefly feigned auditory hallucinations in an attempt to gain admission to 12 psychiatric hospitals in five states in the United States. All were admitted and diagnosed with psychiatric disorders. After admission, the pseudopatients acted normally and told staff that they felt fine and had no longer experienced any additional hallucinations. All were forced to admit to having a mental illness and had to agree to take antipsychotic drugs as a condition of their release. The second part of his study involved an offended hospital administration challenging Rosenhan to send pseudopatients to its facility, whom its staff would then detect. While listening to a lecture by R. Pseudopatient experiment[edit] Non-existent impostor experiment[edit] See also[edit]

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