embodiment

This article aims to establish the possibility of a phenomenological-hermeneutic psychopathology of anorexia nervosa based on Martin Heidegger's thought. To this end, it uses a narrative review methodology to articulate an understanding of the Phenomenological Psychopathology of this pathology, the problem of corporeality in Phenomenology and the Heideggerian perspective on corporeality, and the interrelationships between the technology age, anorexia nervosa and the body lived in the first person. It should be emphasized that the current model of descriptive psychopathology of signs and symptoms, as well as the cognitivist views that explain anorexia as an alteration of beliefs and body image, are insufficient to highlight the profound transformations that occur in the lived body (Leib) of the anorexic experience. This corporeality is experienced as a source of concern, constant measurement, the search to acquire a new identity, closure to otherness and alienation. A panorama of possible articulations of the temporality, spatiality and corporeality of such suffering is then established. In addition, based on the Heideggerian approach, which emphasizes the mundanity of the experience of the body, it is possible to establish a link between corporeality as an intermediary phenomenon and the world of technology, which emphasizes modes of relationship focused on control, manipulation, representation and objectification.

In modern scholarly perspectives on grieving, being saddened has been associated with bodily experience. Numbness, shaking, a heavy heart, and other physical symptoms are caused by the intense pain of loss. Most Western philosophies have increasingly focused on psychological models based on the idea of how the self adjusts to the devastating experience of losing a loved one, and this has received a lot of attention. To connect death, embodiment, self-identification, and psychological well-being, this conceptual article develops a mourning process from an Indigenous psychological perspective. This article proposes a psychological paradigm grounded in Indigenous contemplative knowledge through an interpretive analysis of the teachings of the Ashtavakra Gita. Rather than treating the Ashtavakra Gita solely as a philosophical or spiritual text, this article interprets it as an Indigenous psychological knowledge system offering culturally grounded insights into selfhood, attachment, suffering, and psychological well-being. The proposed Ashtavakra Witnessing Consciousness Model conceptualises grief as a five-stage, non-linear process involving embodied grief, existential crisis, meaning reframing, mortality acceptance, and witnessing consciousness, culminating in psychological well-being. This model shows how a traumatic incident can be transformed into a meaningful experience and a path to psychological well-being. Advaita Vedanta’s foundational text, the Ashtavakra Gita, presents a nondual viewpoint in which suffering arises from attachment to the body, ego, and interpersonal attachments. It distinguishes between witnessing consciousness and the short-lived embodied self. This psychological Model of Witnessing Consciousness offers an alternative understanding of control, attachment, suffering, and embodied grief, grounded in the Ashtavakra Gita. It highlights the psychological implications of developing the art of witnessing consciousness. This indigenous model of traditional knowledge has implications for existential, contemplative, and meaning-centred mourning therapies and adds a cross-cultural, psychological and philosophically informed perspective to bereavement research. The article explains how the five stages were derived from the text, illustrates the model with a composite case vignette, outlines clinical cautions against encouraging detachment prematurely, and sets out the model’s limitations and directions for empirical validation.

Abstract Amid growing calls for Australian universities to engage meaningfully with Indigenous knowledges, this article examines how Indigenous-led, place-based inquiry can reorient academic practice toward culturally regenerative possibilities. Drawing on a Cooperative Inquiry conducted with Whadjuk Noongar Boodjar, we follow six Noongar-led experiences involving Country, language, ceremony, deep time, embodiment and more-than-human relations. Through cycles of experiential, presentational and reflective practice, these engagements restructured attention, temporality and conduct, foregrounding relational ethics of permission, reciprocity and refusal. Multimodal forms including movement, image and creative response were treated as epistemic practices, enabling us to register affective and relational reorientations that are not readily accessible through propositional forms alone. Our analysis traces how these reorientations unsettled extractive research habits and repositioned knowledge-making as embodied, participatory and accountable to Country. We argue that culturally regenerative university practice does not emerge through policy statements, curricular add-ons or inclusion alone, but through lived, relational engagements that reconfigure how knowledge is generated, held and shared. The study contributes empirical insight into how such reconfigurations unfold in practice and highlights the institutional conditions required to sustain accountable relationships with place.

چکیده: در میان درخواست‌های فزاینده برای مشارکت معنادار دانشگاه‌های استرالیا با دانش‌های بومی، این مقاله بررسی می‌کند که چگونه پژوهش مبتنی بر مکان و هدایت‌شده توسط بومیان می‌تواند عمل دانشگاهی را به سوی امکانات فرهنگی باززاینده جهت‌دهی کند. با بهره‌گیری از یک پژوهش همکارانه (Cooperative Inquiry) که با Whadjuk Noongar Boodjar انجام شد، شش تجربه هدایت‌شده توسط Noongar شامل ارتباط با سرزمین (Country)، زبان، آیین، زمان عمیق، تجسم و روابط فراتر از انسان دنبال می‌شود. از طریق چرخه‌های تجربه‌محور، ارائه‌ای و بازتابی، این مشارکت‌ها توجه، زمان‌مندی و رفتار را بازساختند و اخلاق رابطه‌ای اجازه، دوسویگی و امتناع را در کانون قرار دادند. اشکال چندرسانه‌ای از جمله حرکت، تصویر و پاسخ خلاقانه به عنوان شیوه‌های معرفتی تلقی شدند و این امکان را فراهم کردند تا جهت‌گیری‌های عاطفی و رابطه‌ای را که به آسانی از طریق اشکال گزاره‌ای قابل دسترسی نیستند، ثبت کنیم. تحلیل ما نشان می‌دهد که این جهت‌گیری‌ها عادات پژوهشی استخراج‌گرایانه را به چالش کشیده و تولید دانش را به عنوان امری مجسم، مشارکتی و پاسخگو نسبت به سرزمین بازتعریف کردند. استدلال می‌شود که عمل دانشگاهی باززاینده فرهنگی نه از طریق بیانیه‌های سیاستی، افزوده‌های برنامه درسی یا صرفاً شمول، بلکه از طریق مشارکت‌های زیسته و رابطه‌ای که نحوه تولید، نگهداری و به اشتراک‌گذاری دانش را بازپیکربندی می‌کند، پدید می‌آید. این مطالعه بینش تجربی درباره چگونگی وقوع این بازپیکربندی‌ها در عمل ارائه می‌دهد و شرایط نهادی لازم برای حفظ روابط پاسخگو با مکان را برجسته می‌سازد.

Purpose: This study examines the role of individual management educators in implementing Responsible Management Education (RME). It addresses a critical gap in the literature, which has disproportionately focused on institutional adoption and programme-level commitments rather than the agency, practices, and development of academics who translate these principles into reality. Methodology: Following PRISMA guidelines, this systematic literature review identified 42 peer-reviewed articles from Google Scholar (2000–2025). The data were analyzed using the inductive Gioia methodology to capture educators' actions and mapped against the UN’s seven Principles for Responsible Management Education (PRME). Findings: The review synthesizes individual academic action into four interconnected, mutually reinforcing themes: curriculum revisions, enhanced external engagement, embodiment of pedagogical changes, and academic development in teaching, learning, and researching (TLR). Crucially, academic development serves as the foundational connective thread, empowering educators with the research capability, credibility, and peer support required to drive the other three dimensions. Implications: For academics, the study demonstrates that RME is enacted through everyday choices in classroom pedagogy and collaborative research. For business school leadership, it highlights that institutional change requires actively supporting educators through protected time, mentoring, and revised workload and promotion incentives that reward responsible scholarship. Originality: By shifting the unit of analysis from the institution to the individual academic, this paper addresses why top-level PRME commitments often decouple into symbolic rhetoric. It contributes to a dynamic conceptual framework that models the individual educator as the central change agent orchestrating curriculum revision, pedagogical innovation, external collaboration, and scholarship. Limitations and directions for future research: This review primarily draws literature from Google Scholar and provides an interpretive thematic synthesis. Future research should empirically validate the framework through surveys and interviews across diverse geographic and developing-economy contexts, while further exploring the under-researched PRME Practice principle. Keywords: Responsible Management Education; PRME; Business Academics; Business Schools; Higher Education

A growing corpus of experimental research demonstrates that neuroimaging data can be leveraged to improve the performance of artificial intelligence models, including reinforcement learning models in robotics. However, most existing studies have focused on vision, audition, language, or reward and error signals recorded while the human brain acts as an observer. In this paper, we argue that humanoid robots, although not equivalent to humans, could offer a unique opportunity to use the neural signals associated with touch, or other embodiment-dependent neural signals. As a result, humanoid robots could significantly expand the range of brain regions and functional networks that could be targeted for brain-trained artificial intelligence, and open new horizons in terms of alignment and reasoning. We discuss the improvements that neuroimaging data could potentially unlock in the context of sensorimotor tasks, spatial navigation, sensorimotor integration, embodied alignment, embodied reasoning, and social integration, as well as the broader challenges and opportunities related to brain-trained humanoid robots.

بدنه‌ای رو‌به‌رشد از پژوهش‌های تجربی نشان می‌دهد که داده‌های تصویربرداری عصبی می‌تواند برای بهبود عملکرد مدل‌های هوش مصنوعی، از جمله مدل‌های یادگیری تقویتی در رباتیک، مورد استفاده قرار گیرد. با این حال، بیشتر مطالعات موجود بر بینایی، شنوایی، زبان یا سیگنال‌های پاداش و خطا که در حالی ثبت شده‌اند که مغز انسان به عنوان ناظر عمل می‌کند، تمرکز داشته‌اند. در این مقاله، استدلال می‌کنیم که ربات‌های انسان‌نما، اگرچه معادل انسان نیستند، می‌توانند فرصت منحصربه‌فردی برای استفاده از سیگنال‌های عصبی مرتبط با لمس یا سایر سیگنال‌های عصبی وابسته به تجسم فراهم کنند. در نتیجه، ربات‌های انسان‌نما می‌توانند دامنه نواحی مغزی و شبکه‌های عملکردی هدف برای هوش مصنوعی آموزش‌دیده با مغز را به طور قابل توجهی گسترش دهند و افق‌های جدیدی در زمینه هم‌ترازی و استدلال بگشایند. ما بهبودهایی را که داده‌های تصویربرداری عصبی می‌تواند بالقوه در زمینه وظایف حسی-حرکتی، ناوبری فضایی، یکپارچگی حسی-حرکتی، هم‌ترازی تجسم‌یافته، استدلال تجسم‌یافته و یکپارچگی اجتماعی ایجاد کند، همچنین چالش‌ها و فرصت‌های گسترده‌تر مرتبط با ربات‌های انسان‌نمای آموزش‌دیده با مغز را مورد بحث قرار می‌دهیم.