For me, it's important to acknowledge that and to place oneself in it.
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It can help to know a history, and hurt to place oneself within it.
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By learning to identify with others (or "place oneself in the shoes of another"), practitioners aim to cultivate the virtues of a bodhisattva.
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Autonoetic consciousness is the human ability to mentally place oneself in the past and future (i.e. mental time travel) or in counterfactual situations (i.e. alternative outcomes), and to thus be able to examine one's own thoughts. One's sense of self affects their behavior, in the present, past and future.
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Hugging someone who is hurt is a signal of empathy Empathy is the capacity to understand or feel what another person is experiencing from within their frame of reference, that is, the capacity to place oneself in another's position. Definitions of empathy encompass a broad range of emotional states. Types of empathy include cognitive empathy, emotional (or affective) empathy, and somatic empathy.Rothschild, B. (with Rand, M. L.). (2006).
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Sociological imagination is to place oneself outside of everyday routines and to be able to view one's actions or life from third party perspective. It allows one to make more self-aware decisions rather than be swayed by social norms or factors that may otherwise dictate actions. Lack of sociological imagination can render people very apathetic. Apathy is a "spiritual condition" which may be the cause of many of their problems.
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Nietzsche describes the morality of the ascetic priest as characterized by Christianity as one where, finding oneself in pain or despair and desiring to perish from it, the will to live causes one to place oneself in a state of hibernation and denial of the material world in order to minimize that pain and thus preserve life, a technique which Nietzsche locates at the very origin of secular science as well as of religion. He associated the "ascetic ideal" with Christian decadence.
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One must be able to place oneself in the shoes of another, so to speak, to become deeply involved in the plight of the character. The implication could be that individuals with a stronger penchant for daydreaming might more readily form an empathic bond with a character, therefore experiencing a stronger emotional connection (p. 620).5 Sparks et al. (1993) indicated that it is not uncommon for reactions to frightening television programming to remain with one indefinitely. These reactions included “nervousness, sleep disturbances, and fear of going into certain rooms in the home” (p. 466).
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Holmes's major interest is in mental imagery, its effect on emotion, and how it can be used in cognitive behavior therapy to increase the effectiveness of treatments for anxiety and mood disorders. With Andrew Matthews, Holmes outlined three different ways that mental imagery alters emotional experiences. First, mental imagery engages the same neurocircuitry that underlies the processing of sensory signals, which serves to direct attention towards potentially threatening stimuli, for example. Second, as a consequence of the overlapping neurocircuitry, one is able to mentally place oneself in an emotionally arousing situation and experience heightened emotions as if the situation were real.
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" While Curran might say that masturbation could be morally acceptable on certain conditions, according to Richard A. Spinello, Pope John Paul II does not say that masturbation is always immoral because "the physical act itself is wrong and disordered". He does not examine the physical act as the sole basis for moral judgment. In Veritatis splendor, John Paul II holds that "the morality of the human act" is judged by considering what one chooses rationally by "the deliberate will", and by "the proximate end". In his encyclical, he writes: "In order to be able to grasp the object of an act which specifies that act morally, it is therefore necessary to place oneself in the perspective of the acting person.
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Throughout her work, she aims to portray the masks that women use in order to be accepted by the contemporary society. These masks become an alternative "skin’, distorting one's identity". By constantly using masks, women lose themselves in the process, their identity and sense of self becomes trapped in the mask. The mask conceals that which they do not want others to see, thus deceiving others and distorting their concept of self. The concept of masking is seen as a form of ‘Othering’, and also place oneself as other or as masked is already to position oneself in a resistive position, whereby difference is threatening to the logical explanations, habitual practices and unquestioned assumptions of the established order and its defined categories.
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