RESUMO

The conventional dichotomy between human health and disease has historically been approached through reductionist models that emphasize the exclusive causal relevance of physiological and pathological processes. Consequently, self-awareness and affective dimensions, integral to a phenomenological perspective, are often relegated to secondary traits, affording little consideration for the causal role of embodied living organization. Our interest lies in exploring the potential relevance of the phenomenology of embodied self-awareness in relation to interoceptive processes within therapeutic settings. As we illustrate, when the unfolding processes of interoceptive awareness and its affective capacity take precedence, the agent assumes an active, rather than passive, role in their own experience of health or illness. Departing from an enactive, phenomenological, and ecological standpoint, we propose a distinctive perspective on interoceptive processes, relying on an affective conceptualization of a spectrum of experiences of bodily being-in-the-world. Our primary argument posits that considering interoceptive processes from an embodied and ecological viewpoint of the self, interacting with the material and social environment, enables an approach to the gradient of affective experiences of embodied self-awareness-where pleasure or suffering is perceived and felt-in a naturalized, non-reductive, and relational manner. We discern two ways in which interoceptive processes interrelate with the experience of embodied self-awareness: sensitivity (self-affective) and affective-laden perception. Drawing on this distinction, we provide a nuanced description of these experiences within communities of cis-women, exemplified through the contexts of menstruation and endometriosis. This exploration seeks to enhance our understanding of the phenomenology of embodied, ecological, and affective self-experience from within diverse and situated bodies. The goal is to contribute to their autonomy and ability to adapt and self-regulate within therapeutic contexts.

RESUMO

RESUMEN Hace unos cuantos siglos, en la materia médica de los nahuas prehispánicos se incluían alimentos curativos. En la actualidad, legitimado por las ciencias experimentales, nace el nutracéutico como un alimento con propiedades curativas que se utiliza en los modelos de salud preventivos del cáncer. En este artículo, comienzo por proponer que el conocimiento prehispánico puede ser validado epistémica y metodológicamente, si se apela al particular marco conceptual de los prehispánicos. Después, arguyo que el consumo de nutracéticos, como anticancerígenos, puede pensarse como parte de medidas preventivas primarias y secundarias, así como en la comprensión de las prácticas de autocuidado en el marco de la ética contemporánea del cáncer. Concretamente, que el consumo de nutracéticos y los alimentos prehispánicos mexicanos pueden legitimarse como prácticas de bienestar y prevención cada vez más pertinentes, en la intersección de la experiencia del enfermo y de su contexto. La responsabilidad de quien padece, dentro de un contexto sociopolítico cada vez más estructurado por las exigencias de vulnerabilidad del mercado terapéutico y de las estrategias confesionarias que otorgan verdad y validez a las figuras de autoridad, se gana en la práctica de conocerse y entenderse a sí mismo en la intersubjetividad contextual.(AU)

ABSTRACT The pre-Hispanic Nahuas had a medical system that included healing foods among their therapeutic practices. Nowadays, a new knowledge is born, legitimated by experimental sciences: the nutraceutical, a food with curative properties used in cancer preventive health models. In this article, I begin by proposing that pre-Hispanic knowledge can be validated epistemically and methodologically, if we appeal to the particular conceptual framework of the pre-Hispanic. Later, that the consumption of nutraceuticals, as anti-cancer drugs, can be thought of as part of primary and secondary preventive measures, as well as in the understanding of self-care practices in the framework of contemporary cancer bioethics. Specifically, that the consumption of nutraceuticals and Mexican pre-Hispanic foods can be legitimized as increasingly relevant wellness and prevention practices, at the intersection of the patient's experience and his or her context. The responsibility of those who suffer, within a sociopolitical context that is increasingly structured by the demands of vulnerability of the therapeutic market and the confessional strategies that give truth and validity to the figures of authority over whom they suffer, is gained in the practice of knowing and understanding oneself within contextual intersubjetivity.(AU)

Assuntos

Assuntos

RESUMO

The pre-Hispanic Nahuas had a medical system that included healing foods among their therapeutic practices. Nowadays, a new knowledge is born, legitimated by experimental sciences: the nutraceutical, a food with curative properties used in cancer preventive health models. In this article, I begin by proposing that pre-Hispanic knowledge can be validated epistemically and methodologically, if we appeal to the particular conceptual framework of the pre-Hispanic. Later, that the consumption of nutraceuticals, as anti-cancer drugs, can be thought of as part of primary and secondary preventive measures, as well as in the understanding of self-care practices in the framework of contemporary cancer bioethics. Specifically, that the consumption of nutraceuticals and Mexican pre-Hispanic foods can be legitimized as increasingly relevant wellness and prevention practices, at the intersection of the patient's experience and his or her context. The responsibility of those who suffer, within a sociopolitical context that is increasingly structured by the demands of vulnerability of the therapeutic market and the confessional strategies that give truth and validity to the figures of authority over whom they suffer, is gained in the practice of knowing and understanding oneself within contextual intersubjetivity.

Hace unos cuantos siglos, en la materia médica de los nahuas prehispánicos se incluían alimentos curativos. En la actualidad, legitimado por las ciencias experimentales, nace el nutracéutico como un alimento con propiedades curativas que se utiliza en los modelos de salud preventivos del cáncer. En este artículo, comienzo por proponer que el conocimiento prehispánico puede ser validado epistémica y metodológicamente, si se apela al particular marco conceptual de los prehispánicos. Después, arguyo que el consumo de nutracéticos, como anticancerígenos, puede pensarse como parte de medidas preventivas primarias y secundarias, así como en la comprensión de las prácticas de autocuidado en el marco de la ética contemporánea del cáncer. Concretamente, que el consumo de nutracéticos y los alimentos prehispánicos mexicanos pueden legitimarse como prácticas de bienestar y prevención cada vez más pertinentes, en la intersección de la experiencia del enfermo y de su contexto. La responsabilidad de quien padece, dentro de un contexto sociopolítico cada vez más estructurado por las exigencias de vulnerabilidad del mercado terapéutico y de las estrategias confesionarias que otorgan verdad y validez a las figuras de autoridad, se gana en la práctica de conocerse y entenderse a sí mismo en la intersubjetividad contextual.

Assuntos

RESUMO

The aim of this paper is to provide a theoretical and formal framework to understand how the proprioceptive and kinesthetic system learns about body position and possibilities for movement in ongoing action and interaction. Whereas most weak embodiment accounts of proprioception focus on positionalist descriptions or on its role as a source of parameters for internal motor control, we argue that these aspects are insufficient to understand how proprioception is integrated into an active organized system in continuous and dynamic interaction with the environment. Our strong embodiment thesis is that one of the main theoretical principles to understand proprioception, as a perceptual experience within concrete situations, is the coupling with kinesthesia and its relational constitution-self, ecological, and social. In our view, these aspects are underdeveloped in current accounts, and an enactive sensorimotor theory enriched with phenomenological descriptions may provide an alternative path toward explaining this skilled experience. Following O'Regan and Noë (2001) sensorimotor contingencies conceptualization, we introduce three distinct notions of proprioceptive kinesthetic-sensorimotor contingencies (PK-SMCs), which we describe conceptually and formally considering three varieties of perceptual experience in action: PK-SMCs-self, PK-SMCs-self-environment, and PK-SMC-self-other. As a proof of concept of our proposal, we developed a minimal PK model to discuss these elements in detail and show their explanatory value as important guides to understand the proprioceptive/kinesthetic system. Finally, we also highlight that there is an opportunity to develop enactive sensorimotor theory in new directions, creating a bridge between the varieties of experiences of oneself and learning skills.