This dualism is powerfully effective in creating a sense of struggle to orient oneself amid an internal landscape.
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Those from Leicester, Derby, and Nottingham, the three cities that surround us, will suffer from the lack of High Street brands by which to orient oneself.
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And so the religion she invents is called Earthseed, which is essentially a kind of Darwinist religion, almost worshiping evolution and change and constant adaptation, and to orient oneself toward the universe with maximum flexibility.
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Topographical memory involves the ability to orient oneself in space, to recognize and follow an itinerary, or to recognize familiar places. Getting lost when traveling alone is an example of the failure of topographic memory. Flashbulb memories are clear episodic memories of unique and highly emotional events.T.L. Brink (2008) Psychology: A Student Friendly Approach.
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Topographical disorientation, also known as topographical agnosia and topographagnosia, is the inability to orient oneself in one's surroundings as a result of focal brain damage. This disability may result from the inability to make use of selective spatial information (e.g., environmental landmarks) or to orient by means of specific cognitive strategies such as the ability to form a mental representation of the environment, also known as a cognitive map. It may be part of a syndrome known as visuospatial dysgnosia.
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146 Sand tray, art therapy, journaling, drama therapy, and body work; cognitive-behavioral techniques; object relations, self psychology, and family systems approaches, may all be used in different contexts, from individual and group psychotherapy, to meditation and self-help groups. Psychosynthesis offers an overall view which can help orient oneself within the vast array of different modalities available today, and be applied either for therapy or for self-actualization. Recently, two psychosynthesis techniques were shown to help student sojourners in their acculturation process. First, the self-identification exercise eased anxiety, an aspect of culture shock.
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Although the Hochplattig is the highest peak in the area and a good viewing mountain, it is relatively rarely climbed. There is no path along the summit ridge, just a few traces of a route at the end of the waymarked trail on the Gacher Blick to the south. The rest of the route has to be negotiated through trackless, broken schrofen terrain, endangered by rockfalls, up a steep couloir (UIAA grade I) and where it is difficult to orient oneself. The east top is the easiest to reach.
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This sense of enclosure is created also in other areas; in the bamboo grove and within screened and hedged sections of the formal garden. The paths built upon the terraces established by Scholz allow one to stroll through a created "natural" (but not native) environment. These paths terminate at a natural lookout on the highest point in the garden, from which one can orient oneself not only within the confines of the El Arish property but within Stanthorpe. The manner in which the garden affords these changing experiences, allowing both action and contemplation from one section to another is a characteristic feature of many famous gardens of the time.
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From the Jewish Tradition to the Philosophy of Orientation With Emmanuel Levinas and Jacques Derrida, whose philosophies Stegmaier dealt with in numerous publications, his work delved into the Jewish tradition, which has remained largely foreign to the European philosophy that derives from Greek philosophy. The Jewish tradition conceives of the Torah as a source of ever-new orientations. The philosophical concept of orientation was first introduced by Moses Mendelssohn, a Jew who became one of the most famous enlighteners of his time; after his death, the concept was adopted by Immanuel Kant in his “What Does It Mean to Orient Oneself in Thinking?”Werner Stegmaier, Philosophie der Orientierung (Berlin / New York: Walter de Gruyter, 2008), pp. 63-96.
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The bulk of the text considers three kinds of reference to objects, and argues for a number of conditions that must obtain for reference to occur. He considers first demonstrative reference, where one speaks or thinks about an object visible in one's vicinity. He argues that these presuppose, among other things: having a correct conception of the kind of object that it is; the ability to conceive of it and oneself as located in an objective space, and to orient oneself within that space; that one must move smoothly through time and space and be able to track the object's movements continuously in perception. He next considers reference to oneself and then reference by way of a capacity for recognition: one's ability to (re-)identify an object when presented with it, even if it is not available at present.
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Darmstadt: WBG. regarding intercultural philosophy. # Ascertain similarities and make them explicit # Identify differences, and to describe and explain them # Dispel prejudices # Avoid mystification and exoticism # Assume the existence of universal, logical laws # To only compare equalities and to avert category mistakes # Avoid generalisations # Not to mistake parts of a tradition for the whole (e.g. identify Zen as the Eastern philosophy) Rules regarding comparative philosophy: # Accept the universal validity of the common and pragmatic principle of causality as at least heuristic and pragmatic principle # Orient oneself on the existence of anthropological constants # To justify the identification of certain issues regarding to similarities and differences, in particular regarding the relevance of those identifications Comparative philosophy should furthermore meet certain demands: # To explicit the underlying and guiding concept of philosophy # Avoid ethnocentrism and eurocentrism # To use terms such as 'German philosophy' and 'East' and 'West' just as abbreviation for 'philosophy formulated or developed in Germany' and 'philosophy formulated and developed in Asia' Further common rules: # Multidisciplinarity and # Contextualisation of important examples.
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