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Real and digital space
Published in Suman Gupta, Richard Allen, Maitrayee Basu, Fabio Akcelrud Durão, Ayan-Yue Gupta, Milena Katsarska, Sebastian Schuller, John Seed, Peter H. Tu, Social Analysis and the COVID-19 Crisis, 2020
Suman Gupta, Richard Allen, Maitrayee Basu, Fabio Akcelrud Durão, Ayan-Yue Gupta, Milena Katsarska, Sebastian Schuller, John Seed, Peter H. Tu
To compensate for the slipping counterpoints to the enclosed space at home, some (those with good enough access) collectively construct a virtual space – the digital space. The digital space could be thought of as a mental space. Its spatial attributes are conferred from various linked-up portals by users. This space is composed of projections of users’ spaces for work, spaces for leisure, spaces for conversation, spaces for keeping books and records, spaces for traipsing in the gallery, going to a restaurant, talking a walk in the commons, meeting friends, watching a show, and so on. The spatial aspect of this is not, so to speak, in the technology; it is in the users’ collective activity and its imagined architecture and contours.
Living language and the resonant self
Published in Anthony Korner, Communicative Exchange, Psychotherapy and the Resonant Self, 2020
In Being and Time, Heidegger considers the world as experienced by the individual, not as objectively defined. What is experienced includes resistance and self, coming into awareness in relation to this resistance (Heidegger, 1927). Meaning in life comes to centre on the relational concept of care, although awareness of care occurs first in relation to its lack. This is part of a general human tendency to notice matters only when they go wrong or can’t be taken for granted. By implication this may follow a time where care has been present but outside of awareness, felt simply as part of the natural order. For Heidegger the realm of psychic life, what we mean by “having a life”, is understood as a dynamism, i.e. necessarily unfolding in time. Mental space is, after all, time.
Weaving with a Relational Thread
Published in Meidan Turel, Michael Siglag, Alexander Grinshpoon, Clinical Psychology in the Mental Health Inpatient Setting, 2019
This example demonstrates the psychologist’s use of his own mental space in an effort to find connections and meanings allowing for the creation of a psychological perspective within which to “hold” the patient’s mind. Such work goes to show the libidinal element involved in the therapeutic endeavor, in working through an emotionally empathic attitude to form links and connect together elements of the patient’s inner mental life, by allowing these to connect within a caring other.
Participant experiences of eight weeks of supervised or home-based Pilates among people with multiple sclerosis: a qualitative analysis
Published in Disability and Rehabilitation, 2022
Karl M. Fleming, Matthew P. Herring, Susan B. Coote, Daniel Tindall
Similar positive mood improvements were experienced by Jean (HB), who described how the Pilates exercise modality helped her to feel better about herself while creating a freer mental space. According to her, “Pilates was bringing me along to a better place than I would be if I had not been doing it.” Similar sentiments were echoed by Christine (S), as she described the inextricable link between exercise and mental health stating, “physical movement we were doing affects the mind.” Participants recalled feeling increased energy levels, the lack of which is symptomatic of their condition. These improved energy levels not only contributed to a heightened ability to carry out regular daily activities, but also resulted in an enhanced overall quality of life. Again Christine (S) remarked, “I thought it was fantastic, as an escape and move in my own time, in general I found afterwards that I am bouncing after it.” Similar to the other psychological benefits, the boost in energy levels became apparent to participants following a small number of Pilates exercise sessions, which was highlighted in Anna’s experience (HB), “In the first four weeks I felt that I was sleeping better, right, and I felt I had more energy.”
Conceptualizing the role of occupation in the production of space
Published in Journal of Occupational Science, 2021
Anne-Cécile Delaisse, Suzanne Huot, Luisa Veronis
Lefebvre (1991) was concerned about the theoretical fragmentation of space. For him, the divisions in and segmentation of the study of space were serving those in power (intellectual, economic, and political elites). For example, if mental, physical, and social spaces are thought of as being distinct and as having little connection amongst them, then theorists of social space will not question the nature of mental space because they will not consider it to be within their expertise. Lefebvre also noticed that mental space tends to be more valued and the dominant conceptualization of space (e.g., in architecture and urban planning). He saw this dominance as problematic because of its repercussions for how everyday life is lived in space. For example, one can imagine how architectural features of a space may influence or determine the accessibility of that space. More generally, how space is ‘ordered’ tends to reflect existing social hierarchies. That is, under the guise of rationality, the dominance of mental space can serve the elite in ways that exclude other groups and keep them at (economic, social, political, cultural) distance (i.e., forms of disadvantage, exploitation, marginalization, etc.). If the social and constructed nature of space is overlooked, the mental space, presented as free of ideologies, can be thought of as not needing to be questioned (Lefebvre, 1991), and thus space is perceived as a container for everyday life, upon which everyday life has little impact (Watkins, 2005).
Shame and the Developmental Antecedents of Enduring, Self-Critical Mental States: A Discussion and Some Speculations
Published in Psychiatry, 2020
Beyond consciousness for the therapist’s role in nest building where shame experience can be respectfully held is the need to appreciate the toxicity of shame and the typical association of shame with rage such that one begets the other (Lansky, 1992; Lewis, 1987). The inner worlds of people with DID represent what I have described (Chefetz, 2015) as a transitional mental space. This is a reference to the same kinds of functions as transitional objects but as regards mind-spaces for thinking and feeling, as well as the felt experience of action. In other words, there is an internal lived experience of shaming, being shamed, and raging in response when the activity of inner thoughts and voices torture and taunt the object of their scorn and derision. Repetitive shaming on the level of sadistic humiliation crushes the natural protest of rage in response to intentional wounding. This painful and often unconscious surrender of agency welds rage and shame together, a deadly amalgam easily activated to provoke destructive behavior toward self or other.