2017/08/07

김종군::교수상세보기::

::교수상세보기::




교수명 : 김종군

직위 : 통일인문학연구단 HK교수

세부전공 : 한국고전서사문학

연구실 : 문과대학 연구동 611호연락처 : 02-450-3328이메일 : k870010@hanmail.net홈페이지 : -




논문 / 저서

1. 저서
김종군(공저),『분단 트라우마 치유를 위한 고통의 공감과 연대』, 한국문화사, 2016.
김종군(공저),『생명·평화·치유의 DMZ 디지털 스토리텔링 : 인문학적 통일 패러다임』, 한국문화사, 2016.
김종군(공저), 『새로운 산합혁력모델 인문브릿지 통일문화콘텐츠 희스토리』, (주)박이정, 2016.
김종군, 『탈북청소년의 한국살이 이야기』, 경진출판, 2015.
김종군(공저), 『역사가 우리에게 남긴 9가지 트라우마』, 패러다임, 2015.
김종군(공저), 『우리가 몰랐던 북녘의 옛이야기』, (주)박이정, 2015.
김종군(공저), 『분단체제를 넘어선 치유의 통합서사』, 선인, 2015.
김종군(공저), 『청소년을 위한 통일인문학』, 알렙, 2015.
김종군(공저), 『탈북민의 적응과 치유 이야기』, 경진출판, 2015.
김종군(공저), 『구술로 본 코리언의 역사적 트라우마』, 선인, 2015.
김종군(공저), 『식민/이산/분단/전쟁의 역사와 코리언의 트라우마』, 선인, 2015.
김종군(공저), 『고전문학을 바라보는 북한의 시각(고전시가)』, (주)박이정, 2015.
김종군(공저), 『민족공통성과 통일의 길』, 경진출판, 2015.
김종군(공저), 『분단 트라우마와 치유의 길』, 경진출판, 2015.
김종군(공저), 『새로 풀어쓴 해동명장전』, 도서출판 박이정, 2014.
김종군(공저), 『시집살이 이야기 집성』(전 10권), 도서출판 박이정, 2013.
김종군(공저), 『시집살이 이야기 연구』, 도서출판 박이정, 2012.
김종군(공저), 『코리언의 분단 통일의식』, 도서출판 선인, 2012.
김종군(공저), 『코리언의 생활문화』, 도서출판 선인, 2012.
김종군(공저), 『코리언의 역사적 트라우마』, 도서출판 선인, 2012.
김종군(공저), 『코리언의 민족정체성』, 도서출판 선인, 2012.
김종군(공저), 『고전문학을 바라보는 북한의 시각(고전산문2)』, 도서출판 박이정, 2012.
김종군(공저), 『조선신가유편』, 도서출판 박이정, 2012.
김종군(공저), 『고난의 행군시기 탈북자 이야기』, 도서출판 박이정, 2012.
김종군(공저), 『고전문학을 바라보는 북한의 시각(고전산문1)』, 도서출판 박이정, 2011.

2. 논문
"A Research on North Korea's Modern Way of Accepting the Tale Chinegaksi", 『S/N Korean Humanities』 2, The Institute of Humanities for Unification, 2016.
「<강도몽유록>을 통한 고통의 연대와통합서사의 사회적 담론화 모형」, 『문학치료연구』 40, 한국문학치료학회, 2016.
「북한의 현대 이야기문학 창작 원리연구-금수산기념궁전 전설집(1~5권)을 중심으로-」, 『통일인문학』 65집, 인문학연구원, 2016.
「탈북민 구술을 통해 본 북한 민속의례의 변화와 계승」, 『한국민속학』 62, 한국민속학회, 2015.
「코리언의 혼례 전통 계승과 현대적 변용」, 『통일인문학』 63집, 인문학연구원, 2015.
"Division Trauma of Koreans and Oral Narrative Healing", S/N Korea Humanities 1(2), The Institute of Humanities for Unification, 2015.
「분단체제 속 통합서사 확산을 통한 사회통합 방안」, 『한국민족문화』 56, 부산대학교 한국민족문화연구소, 2015.
「통합서사의 개념과 통합을 위한문화사적 장치」, 『통일인문학』 61집, 인문학연구원, 2015.
「분단체제 속 사회주의 활동 집안의 가족사와 트라우마」, 『통일인문학』 60집, 인문학연구원, 2014.


「북한지역의 상장례(喪葬禮) 변화 연구 — 1960년대 민속조사 자료를 중심으로」, 『온지논총』 39, 온지학회, 2014.
「전쟁체험 재구성 방식과 구술 치유 문제」, 『통일인문학논총』 56집, 건국대학교 인문학연구원, 2013.
「한국전쟁 체험담 구술에서 찾는 분단 트라우마 극복 방안」, 『문학치료연구』 27집, 한국문학치료학회, 2013.



「구술생애담 담론화를 통한 구술 치유 방안: 고난의 행군시기 탈북자 이야기를 중심으로」, 『문학치료연구』26집, 한국문학치료학회, 2013.


「북한의 민족전통 계승의 실제와 의미」, 『동방학』 22집, 한서대학교 동양고전연구소, 2012.
「<진주낭군>의 전승 양상과 서사의 의미」, 『온지논총』 29집, 온지학회, 2011.
「가족사 서사로서 시집살이담의 성격과 의미: 박정애 화자를 중심으로」, 『구비문학연구』 32집, 한국구비문학회, 2011.
「구술을 통해 본 분단 트라우마의 실체」, 『인문학논총』 51집, 건국대학교 인문학연구원, 2011.
「<만파식적>설화의 다시읽기를 통한 통합의 의미 탐색」, 『온지논총』 27집, 온지학회, 2011.
「북한의 구전설화에 대한 인식 고찰」, 『국문학연구』 22집, 국문학회, 2010.
「북한의 고전문학 자료 현황과 연구동향」, 『온지논총』 25집, 온지학회, 2010.

김성민::교수상세보기::



::교수상세보기::
교수명 : 김성민

직위 : 철학과 교수, 
통일인문학연구단 단장
세부전공 : 서양철학
연구실 : 문과대학 연구동 513호
연락처 : -이메일 : -홈페이지 : -
학력 및 학위

1. 저서
김성민(공저), 『분단의 아비투스와 남북소통의 길』,경진출판, 2015.
김성민(공저), 『분단의 트라우마와 치유의 길』,경진출판, 2015.
김성민(공저), 『민족공통성과 통일의 길』,경진출판, 2015.
김성민(공저), 『역사가 우리에게 남긴 9가지 트라우마』,패러다임북, 2015.
김성민(공저), 『통일담론의 지성사』, 패러다임북, 2015.
김성민(공저), 『통일인문학-인문학으로 분단의 장벽을 넘다』, 알렙, 2015.
김성민(공저), 『청소년을 위한 통일인문학-소통 치유 통합의 통일이야기』, 알렙, 2015.
김성민(공저), 『우리가 몰랐던 북녘의 옛이야기』, 박이정, 2015.
김성민(공저), 『민족과 탈민족의 경계를 넘는 코리언』,선인, 2014.
김성민, 『통일과 인문학』,통일부 통일교육원, 2014.
김성민(공저), 『코리언의 민족정체성』,선인, 2012.
김성민(공저), 『코리언의 역사적 트라우마』,선인, 2012.
김성민(공저), 『코리언의 역사적 트라우마』,선인, 2012.
김성민(공저), 『코리언의 생활문화』,선인, 2012.
김성민(공저), 『코리언의 분단·통일의식』,선인, 2012.
김성민(공저),『통일에 대한 인문학적 패러다임』,선인, 2011.
김성민(공저), 『인문학자의 통일사유』,선인, 2010.
김성민(공저), 『소통·치유·통합의 통일인문학』,선인, 2009.

2. 논문
「통일학의 정초를 위한 인문적 비판과 성찰」,『통일인문학논총』제56집, 건국대 인문학연구원, 2013.
「분단극복의 민족적 과제와 코리안 디아스포라」,『대동철학』, 2012.
「인문학적 통일담론과 통일인문학: 통일패러다임에 관한 시론적 모색」,『철학연구회』, 2011.
「분단의 장벽을 녹이는 소통 치유 통합의 통일인문학」,『철학과현실』, 2010.
「분단의 트라우마에 관한 시론적 성찰」,『시대와철학』, 2010.
「인문학적 통일담론에 대한 비판적 성찰」,『범한철학』, 2010.
「분단과 통일, 그리고 한국의 인문학」,『대동철학』, 2010.

정진아::교수상세보기::

::교수상세보기::



교수명 : 정진아
직위 : 통일인문학연구단 HK교수
세부전공 : 한국현대사
연구실 : 문과대학 연구동 209호
연락처 : 02-450-3343이메일 : mimicool@empas.com홈페이지 : -

논문 / 저서

1. 저서
정진아(공저), 『통일문화콘텐츠 희希스토리』, 박이정, 2016.
정진아(공저), 『역사가 우리에게 남긴 9가지 트라우마』, 패러다임북, 2015.
정진아(공저), 『탈북자의 적응과 치유이야기』, 경진출판, 2015.
정진아(공저), 『코리언의 생활문화, 다름의 공존』, 선인, 2015.
정진아(공저), 『청소년을 위한 통일인문학』, 알렙, 2015.
정진아(공저), 『통일담론의 지성사』, 패러다임북, 2015.
정진아(공저), 『코리언의 생활문화, 일상의 울타리』, 선인, 2015.
정진아(공저), 『코리언의 생활문화, 낯섦과 익숙함』, 선인, 2014.
정진아(공저), 『코리언디아스포라 연구목록』, 선인, 2013.
정진아(공저), 『냉전과 혁명의 시대 그리고 《사상계》』, 소명출판, 2012.
정진아(공저), 『코리언의 분단-통일의식』, 선인, 2012.
정진아(공저), 『코리언의 생활문화』, 선인, 2012.
정진아(공저), 『코리언의 역사적 트라우마』, 선인, 2012.
정진아(공저), 『코리언의 민족정체성』, 선인, 2012.
정진아(공저), 『문화분단』, 선인, 2012.
정진아(공편), 『고난의 행군시기 탈북자 이야기』, 박이정, 2012.
정진아(공저), 『북한생활문화 연구목록』, 선인, 2011.
정진아(공저), 『인문학자의 통일사유』, 선인, 2010.
정진아(공저), 『동아시아 언론매체 사전』, 논형, 2010.
정진아(공저), 『역사학의 시선으로 읽는 한국전쟁』, 휴머니스트, 2010.

2. 논문
북한 사회주의 농촌테제의 등장 배경」, 『사학연구』 제123호, 한국사학회, 2016.9
"A Study Comparing the Living Cultures of South Koreans and North Korean Defectors",S/N Korean Humanities』 volume 2 Issue 1, The Institute of the Humanities for Unification, 2016.
「사회주의가 북한 어민의 풍습과 노동관행에 미친 영향」,『사학연구』 제118호, 사학연구회, 2015.
「고려인․사할린 한인과 한국인의 역사연대와 문화통합」,『통일인문학』 제61집, 건국대학교 인문학연구원, 2015.
「경제성장제일주의와 일하면서 싸우는 국민의 탄생」,『조선대학보』, 일본 조선대학교, 2014.
「국내 거주 고려인, 사할린 한인의 생활문화와 한국인과의 문화갈등」, 『통일인문학』 제58집, 건국대학교 인문학연구원, 2014.
「코리언의 민족어 현실과 통합의 미래」, 『겨레어문학회』 제51집, 2013.
「남한주민과 북한이탈주민의 생활문화 기초 조사-서울·경기지역을 중심으로」, 『역사문화연구』 제48집, 2013.
「1950년대 후반~1960년대 초반 ‘사상계 경제팀’의 개발담론」, 『사학연구』 제105호, 2012.
「《학해》를 통해 본 일제 말기 지성계의 단면」, 『한국독립운동사연구』 제40집, 2011.
「북한이 수용한 ‘사회주의 쏘련’의 이미지」, 『통일문제연구』 제22권 2호, 2010.

박영균::교수상세보기::

::교수상세보기::

교수명 : 박영균
직위 : 통일인문학연구단 HK교수세부전공 : 
사회철학연구실 : 문과대학 연구동 413호연락처 : 02-2049-6277이메일 : dudrbs99@naver.com홈페이지 : -
논문 / 저서

1. 저서
박영균(공저), 『통일을 상상하라 : 통일에 관한 13가지 색다른 상상력』, 한국문화사, 2017.
박영균, 『생명·평화·치유의 DMZ 디지털 스토리텔링 : 인문학적 통일 패러다임』, 한국문화사, 2016.
박영균(공저),『민족과 탈민족의 경계를 넘는 코리언』, 선인, 2015.

박영균(공저),『탈북민의 적응과 치유이야기』, 경진출판, 2015.
박영균(공저),『역사가 우리에게 남긴 9가지 트라우마』, 패러다임, 2015.
박영균(공저),『통일인문학-인문학으로 분단의 장벽을 넘다』, 알렙, 2015.

박영균(공저), 『청소년을 위한 통일인문학』, 알렙, 2015.
박영균(공저), 『코리언의 민족정체성』, 선인, 2012.
박영균(공저),『코리언의 역사적 트라우마』, 선인, 2012.
박영균(공저), 『코리언의 생활문화』, 선인, 2012.
박영균(공저),『코리언의 분단-통일의식』, 선인, 2012.
박영균(공저), 『통일에 대한 인문학적 패러다임』, 선인, 2010.
박영균(공저),『인문학자의 통일사유』, 선인, 2010.
박영균(공저),『분단극복을 위한 인문학적 성찰』, 선인, 2009.
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2. 논문
「통일의 녹색비전과 남북의 생태도시협력」, 『사회연구』 28-1호, 한국철학사상연구회, 2017.
「한반도의 분단체제와 평화구축의 전략」, 『통일인문학』 68호, 건국대 인문학연구원, 2016.
「인문학적 통일 패러다임의 사회적 적용: 하나의 사례로서 'DMZ 디지털스토리텔링'」, 2016.
「'포스트 통일'과 민족적 연대의 원칙」, 『시대와 철학』, 한국철학사상연구회, 2016.
「위험사회와 통일한반도의 녹색비전」, 『시대와 철학』, 한국철학사상연구회, 2015.
「통일의 변증법과 민족적 연대의 원칙」,『통일인문학』 제61집, 건국대 인문학연구원, 2015.
"Thoughts of Song Du-Yul, a Unification Philosopher, on the Border of the South-North Division", S/N Korean Humanities Vol.1 No.1, 2015.
「통일의 인문적 비전: 소통으로서 통일론」, 『시대와 철학』, 한국철학사상연구회, 2013.
「민족정체성 연구의 양적/질적 대립과 해체-소통적 연구방법론」, 『시대와 철학』, 한국철학사상연구회, 2013.
「분단의 사회적 신체와 심리 분석에서 제기되는 이론적 쟁점」, 『시대와 철학』, 한국철학사상연구회, 2012.
「코리안 디아스포라의 민족공통성 연구 방법론」, 『시대와 철학』, 한국철학사상연구회, 2011.
「분단의 아비투스에 관한 철학적 성찰」, 『시대와 철학』, 한국철학사상연구회, 2010.
「분단을 사유하는 경계인의 철학: 송두율의 통일담론에 대한 비판적 검토」, 『철학연구』, 대한철학회, 2010.

The Body Keeps the Score: - YouTube

The Body Keeps the Score: Brain, Mind, and Body in the Healing of Trauma - YouTube

Trauma and Memory: Brain and Body in a Search for the Living Past: A Practical Guide for Understanding and Working with Traumatic Memory (Audible Audio Edition): Peter A. Levine, Rick Adamson, Bessel A. van der Kolk - foreword, North Atlantic Books: Books

Trauma and Memory: Brain and Body in a Search for the Living Past: A Practical Guide for Understanding and Working with Traumatic Memory (Audible Audio Edition): Peter A. Levine, Rick Adamson, Bessel A. van der Kolk - foreword, North Atlantic Books: Books
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Trauma and Memory: Brain and Body in a Search for the Living Past: A Practical Guide for Understanding and Working with Traumatic Memory
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In Trauma and Memory, best-selling author Dr. Peter Levine (creator of the Somatic Experiencing approach) tackles one of the most difficult and controversial questions of PTSD/trauma therapy: Can we trust our memories? 



While some argue that traumatic memories are unreliable and not useful, others insist that we absolutely must rely on memory to make sense of past experience. Building on his 45 years of successful treatment of trauma and utilizing case studies from his own practice, Dr. Levine suggests that there are elements of truth in both camps. While acknowledging that memory can be trusted, he argues that the only truly useful memories are those that might initially seem to be the least reliable: memories stored in the body and not necessarily accessible by our conscious mind.
While much work has been done in the field of trauma studies to address "explicit" traumatic memories in the brain (such as intrusive thoughts or flashbacks), much less attention has been paid to how the body itself stores "implicit" memory and how much of what we think of as "memory" actually comes to us through our (often unconsciously accessed) felt sense. By learning how to better understand this complex interplay of past and present, brain and body, we can adjust our relationship to past trauma and move into a more balanced, relaxed state of being. Written for trauma sufferers as well as mental health care practitioners, Trauma and Memory is a groundbreaking look at how memory is constructed and how influential memories are on our present state of being.
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Customer reviews
4.6 out of 5 stars
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3 star 7%
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3.0 out of 5 stars

I was disappointed by this book
ByKristinon November 30, 2015
Format: Paperback|Verified Purchase

I was disappointed by this book. I was so pleased to see a book on trauma and memory, that I jumped to buy it, but though it starts out well, discussing the different forms of memory (declarative, episodic, emotional, and procedural), it soon narrows down into a consideration of only procedural memory and only a subset of that. Then it discusses his method of Somatic Experiencing and give case studies; it becomes clear that the discussion of memory is mainly to support his discussion of SE. Indeed, everything is centered around SE, not memory, including his criticisms (which sometimes made me cringe) of other therapists and researchers. So if you're looking for an interesting and clearly written account of SE, here it is, but if you're looking for a broad and objective account of traumatic memory, this isn't it.

In case you'd like to look elsewhere, I can recommend the good (but much too short) discussion in The Body Keeps the Score (two chapters), the two interesting books by Lenore Terr (somewhat dated now), and the excellent web site: http://www.jimhopper.com/memory/
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5.0 out of 5 stars

Recommended for all trauma therapists and trauma survivors looking for more understanding of memory
ByBettyon November 1, 2015
Format: Kindle Edition|Verified Purchase

As a survivor of severe trauma I cried my way through the first part of this book, as the way I experience life somehow felt so validated. Peter obviously truly understands the territory and helped me to understand my own reactions and memory challenges better. I would recommend this book to anybody working with trauma survivors and trauma survivors themselves. There is so much misinformation around out there with regard to memory processes, and Peter has written a really clear explanation of the different types of memory and the issues around whether or not they are reliable. This book also has a very clear explanation of how to use the SIBAM model and pendulation to help someone to complete thwarted survival and orienting responses from the past, and even just on a first quick read has better empowered me to be with the sensations in my body. Thank you Peter, for being the pioneer you are and for bringing what you have learnt so clearly into the world through your writings.
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5.0 out of 5 stars

Excellent and Readable!

ByJennifer May, Ph.D.on April 27, 2016
Format: Paperback|Verified Purchase

I am a clinical psychologist who read and thoroughly enjoyed (and learned from!) this book. I have read two of Levine's other books in the past (Waking the Tiger and In an Unspoken Voice), and still felt like I learned additional material about trauma and somatic experiencing from this book, Trauma and Memory. Levine writes in an interesting, easy to understand, and readable manner so that you're learning a lot without suffering through mind bending, dry, and textbook-like material. His way of explaining the different levels of memory and how traumatic memories are formed, stored, and healed was extremely clear and made a lot of sense. In fact, it was so clear, that I was able to outline the main concepts and present them to some of my clients and students without any problems. I would definitely recommend this book to others!
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5.0 out of 5 star

she writes in a way that makes it a joy to read and very clear
ByMLWon November 5, 2015
Format: Paperback|Verified Purchase

While the author presents scientific support that includes complicated terminology, he writes in a way that makes it a joy to read and very clear. This book is amazing.
Comment|9 people found this helpful. Was this review helpful to you?
5.0 out of 5 starsLevine's best and clearest presentation of SE
ByIan Gordon-Lennoxon November 23, 2015
Format: Kindle Edition|Verified Purchase

Trauma and Memory gives the reader a clear view of Levine's naturalistic approach, Somatic Experiencing. It also presents alternative methods and warns of the dangers. His warnings about Big Pharma solutions are particularly relevant today. The best he's written!
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5.0 out of 5 starsA Hero's Journey for Healing -- All Survivors Should Read This
ByCaleb Winebrenneron November 11, 2015
Format: Paperback

What do you do when “talk therapies” don’t work? Could it be because your traumatic experiences are trapped deeper in the mind, in emotional and procedural (body) memory? In this groundbreaking book, Peter Levine, the creator of Somatic Experiencing, applies his 45 years of clinical experience with trauma survivors to the investigation and understanding of traumatic memory. Whether you are a healer or a survivor, this book is incredibly useful.

I was especially drawn to the chapter “The Hero’s Journey.” Using case examples, Levine explains the processes that a survivor must go through, especially the push and pull of integrating traumatic memories into a narrative conception of self. (Having been born prematurely, I was deeply moved by his work with a child who had a medically difficult birth, and showed signs of trauma). The body holds on to our traumas, seeking resolution from those moments when our nervous systems were overloaded and our survival instincts could not respond adequately at the time. Like the heroes and heroines of myth, we must embark on a dark and mysterious journey into the deepest parts of ourselves. Healing, the boon of the journey, is not for the faint of heart.

Throughout, though, Levine emphasizes the inherent drive for survival, even flourishing, inherent in all beings (and he even backs it with neuroscience!). Survivors are not “victims,” nor “failures.” The body may act as if a survivor has failed, trapping him in a feedback loop of trigger and response. But ultimately, we survived. We will triumph. Thus Levine writes about survivors with great warmth and encouragement.

For me, this book explained so much of my own healing journey, and why certain therapies and modalities have not worked. Reading it, I’ve since contacted several practitioners of Levine’s methods -- I’m ready to. The way to healing is not in cognitively understanding a trauma, but in reconsolidating a memory of it such that we access our inherent healing resources, and are released from the pain of the events. Levine writes, “In the critical time period of recall there is an opportunity … to prevent [a memory] from reconsolidating in the original maladaptive form. This is done by introducing the new empowered bodily experiences … Reconsolidation is a profound opportunity to transform traumatic failure into embodied success” (p. 144). The thought alone is empowering.

Your habitual responses don’t have to trap you forever. Your own instincts to survive and thrive are your ticket to release. On your hero’s journey, Peter Levine, and the many practitioners he’s trained, can be your guide. Blessings on the journey.
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5.0 out of 5 stars

Great integration of memory fragments

ByAmazon Customeron June 17, 2016
Format: Kindle Edition|Verified Purchase

Excellent way to access all the different memory systems and make sense of early life experiences without indulging them further - or getting re-traumatized. Great sense of integration that came with putting together all the fragments.



Mindfulness: When Not to Use It

Mindfulness: When Not to Use It

Mindfulness: When Not to Use It

By Anna O'Faolan on Thursday August 3rd, 2017


A Better Approach to Healing Trauma



Does the body remember our past hurts? And if so, where do they go?
Seemingly trivial childhood events, humiliations, disappointments, mistakes. Over the course of our lives, our bodies become impacted by emotional experiences we are supposed to know how to navigate. A natural to response to these painful experiences is to avoid thinking about them. As life goes on the layers build up. A difficult break-up, infidelity, chronic workplace dynamics, illness or the death of a loved one. All leave traces in our bodies, and often the scarring inhibits our ability to sit with our thoughts. Yet too often, despite our avoidance, the energy is nonetheless at work in our bodies.
In his latest work, The Body Keeps Score, Clinical psychiatrist, Bessel Van der Kolk, discusses the embodiment of trauma and the ways in which body memory can interfere with the benefits of mindfulness. In his view, traumatic experiences literally change the wiring in our brains, affecting our physiology, social behaviour and capacity for self-analysis from that time forward. In these cases, commonly used therapies–such as Cognitive Behavioural Therapy, which draw on the rational brain–can be difficult for some patients to access.
Psychomotor therapies, which bypass the rational brain and tap into the primitive, could be the way forward. Yoga, dance, qigong, and voice work are just some of the physical practices that can reach the primitive brain to heal trauma where it is deeply embedded in our physiology. This then opens the way for the healing process of mindfulness to take place.
Avoiding our feelingsWe tend to avoid difficult emotions, which can later manifest as physical problems.
The problem as Van der Kolk sees it, is the reluctance of conventional practice to shift away mindfulness therapies. So why the resistance?

The Problem with Mind

Mindfulness refers to the process of becoming aware of the thoughts, feelings and sensations in our body. The aim is to take a clear view of them, without judgement, and accept them rather than block them. But the mind has limitations, and rational pathways are not always useful.
As we sit to centre our minds in a practice or therapy session, many people encounter a range of distracting sensations. Worries, discordant thoughts, and uncomfortable sensations come uninvited as we embark on our inward journey. Mostly, we can sit with them until they pass. But for some, they don’t pass. Rather, the uncomfortable sensations persist, becoming so unbearable that it is impossible to continue.
As a Clinical psychiatrist, Bessel Van der Kolk has dedicated his life to the study and treatment of trauma and post-traumatic stress disorder. For those who have experienced trauma, the practice of mindfulness can become physically intolerable. The physical sensations experienced as the mind turns to focus on itself are overwhelming; to a point where intense agitation and physical pain or illness occur. For others with PTSD, the experience of physical discomfort has meant that they have learnt to dissociate themselves from feeling anything at all. The benefits of mindfulness then become inaccessible.
These experiences in a therapy setting can leave traumatised patients feeling alienated and frightened and are the key reason why people in need of healing will not seek out and continue with mindfulness centred practices and therapies.
Mindfulness and talking therapies can be counter-productiveUsing mindfulness on trauma can be unbearable for some, rendering it counter-productive.
Van der Kolk is not alone in his observations on the limitations of mindfulness as a therapeutic practice. The problem seems to lie in the way the practice has been relocated from its context as a Buddhist spiritual practice and applied undiscerningly across a broad spectrum of client cases.
Jill Margo, in Mindfulness Under the Microscope, writes:
The practice is unregulated and the common view that if it does no good, at least it will do no harm, may not be accurate.
While talking therapies may seem a safe and practical treatment option, the absence of quality control could lead to unintentional harm where patients are not ready for this process.

Shifting Conventional Treatment Pathways

Cognitive Behavioural Therapy (CBT) and Exposure Therapy are both used in the treatment of trauma. CBT is a heady processing tool, using a kind of Socratic dialogue to guide a patient to a logical understanding of the relationship between thoughts, feelings and actions, and the ways in which we can change these. Exposure therapy involves repeated exposure to the trauma trigger, with the aim of desensitising the emotional response. Van der Kolk explores conventional treatments at length in his work.
It [recovery] is only partly an issue of consciousness. Much has to do with unconscious parts of the brain that keep interpreting the world as being dangerous and frightening and feeling helpless. You know you shouldn’t feel that way, but you do, and that makes you feel defective and ashamed…trying to find a chemical to abolish bad memories is an interesting academic enterprise, but it’s unlikely to help many patients. Your whole mind, brain and sense of self is changed in response to trauma. ~ Interview with David Bullard
Since beginning his career in the 1970s, Van der Kolk has observed hundreds of patients in a post-traumatic state. From post war emotional wounding to victims of childhood abuse, violent attacks and psychological scarring. Van der Kolk believes that psychiatric conditions and self-destructive behaviours that ensue are a result of embedded trauma.
Drug and alcohol dependence, self-harm, eating disorders, mood imbalances, and social behaviours–such as unhealthy sexual relationships–all are borne out of a desire to flee the physical pain created by exposure to the body memory of trauma. Many of the difficult sensations can be traced to a disturbance in the nervous system, and this is where the healing work can begin.
Trauma changes you, on many levels“…Your whole mind, brain and sense of self is changed in response to trauma.”

The Vagus Nerve and Embodied Trauma

Our gut feelings signal what is safe, life sustaining, or threatening; even if we cannot quite explain why we feel a particular way. ~ Van der Kolk, The Body Keeps Score
Acute physical sensations and responses are often triggered when trauma is revisited, and this is largely to do with the function of the Vagus Nerve. The Vagus nerve, also known as the wandering nerve, comes from the Latin ‘Vagus’ meaning straying or wandering. It is the primary nerve in the parasympathetic nervous system, and functions without our conscious effort; always at work as we go about life. When the parasympathetic nervous system is upset, our body is in a chronic state of imbalance.
The Vagus nerve connects the gut (stomach and intestines), heart and brain, and operates as a kind of phone line between them, sending messages up to the brain from the gut. This makes sense of ‘gut feelings’, and explains why we feel our emotions–especially anxiety, fear and sadness–so keenly in our bodies. ‘Gut wrenching’ and ‘heart wrenching’, are physical sensations borne of these emotions.
Beyond these three organs systems, the system extends to connect with our greater visceral complex, meaning all our major organs, including lungs, spleen, liver, kidney, pancreas, and the reproductive system in women.
This is the love nerve in your body; it is the caretaking nerve in your body. ~ Steve Porges, The Polyvagal Perspective
When emotional pain resides in the body, the primary nurturing function of this system is compromised. Anxiety, depression and digestive upsets are common first signs, with a plethora of health issues close behind. But Van der Kolk is hopeful about recovery and draws our attention to heart rate variability as a clue to what is going on in our deeper body system.
Butterflies in my tummyThe Vagus nerve facilitates the feelings we experience in our bodies, like butterflies.

HRV and The Healing Power of Responsiveness

Heart rate variability is the fluctuation in intervals between each heartbeat. Steady heart rate was formerly understood to mean better health, but we now know that heart rate variability is a sign of the bodies responsiveness and healthy self-regulatory processes. It means the heart is responding to and working with the body to create homeostasis.
Many people who have not processed emotional pain have been found to experience a lack of variance, highlighting Van der Kolk’s reasoning that trauma freezes the body in a kind of chronic pain avoidance. But the good news is we can work on toning these deeper systems. Strengthening heart rate variance, toning the Vagus nerve, and even resetting neural pathways are aspects of our physiology which are not beyond our reach. In fact, there are a range of day to day things we can do to improve these fundamental building blocks for health. Singing, humming and chanting, yoga, tai chi, laughter, prayer, exercise, deep breathing and positive social engagement have all been shown to change these deep systems for the better. And make us smile along the way.

The Traces of Everyday Hurts

While many of us will never face the horrific wounding experienced by those at the heart of Van der Kolk’s work, we are all touched by painful moments. There is no doubt that talking therapies and mindfulness can make a phenomenal change in the right person at the right time. But if you are finding these aren’t working, it could be a sign that pain has slipped beyond your rational grasp. Body therapies and daily toning practices can help release these hurts, bringing them back into view, where you can begin to make peace with them.

2017/07/28

Obituary: Arne Næss | Environment | The Guardian

Obituary: Arne Næss | Environment | The Guardian

Ethical and green living
Arne Næss

Walter Schwarz

Thursday 15 January 2009 11.01 AEDT

Arne Næss, who has died aged 96, was Norway's best-known philosopher, whose concept of deep ecology enriched and divided the environmental movement. A keen mountaineer, for a quarter of his life he lived in an isolated hut high in the Hallingskarvet mountains in southern Norway.

Through his books and lectures in many countries, Næss taught that ecology should not be concerned with man's place in nature but with every part of nature on an equal basis, because the natural order has intrinsic value that transcends human values. Indeed, humans could only attain "realisation of the Self" as part of an entire ecosphere. He urged the green movement to "not only protect the planet for the sake of humans, but also, for the sake of the planet itself, to keep ecosystems healthy for their own sake".
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Shallow ecology, he believed, meant thinking the big ecological problems could be resolved within an industrial, capitalist society. Deep meant asking deeper questions and understanding that society itself has caused the Earth-threatening ecological crisis. His concept, grounded in the teachings of Spinoza, Gandhi and Buddha, entered the mainstream green movement in the 1980s and was later elaborated by George Sessions in Deep Ecology for the Twenty-first Century (1995).

Deep ecology teaches that belief in an objective comprehension of nature is belief in a flat world seen from above, without depth, and that such cool, disembodied detachment is an illusion, and a primary cause of our destructive relation to the land.

Næss was also an activist, inspired by Rachel Carson's 1962 book Silent Spring. In 1970, together with a large number of demonstrators, he chained himself to rocks in front of Mardalsfossen, a waterfall in a Norwegian fjord, and refused to descend until plans to build a dam were dropped. The demonstrators were carried away by police but the action was a success. He was the first chairman of Greenpeace Norway when it was founded in 1988 and was also a Green party candidate.

As a mountaineer, Næss led the first expedition to conquer the 7,708m (25,289ft) Tirich Mir, in Pakistan, in 1950. He led a second Norwegian expedition up the mountain in 1964. Mountains were at the centre of his vision and he often asked audiences to practise the Taoist injuction to "listen with the third ear" and "think like a mountain".

In its first form his philosophy was known as ecosophy T - the T standing for the Tvergastein mountain hut where he lived and worked. It was as a teenager on a mountain that Næss met a Norwegian judge who advised him to read Spinoza, the 17th-century Jewish philosopher who taught that God is present throughout nature.
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Born in Oslo, Næss earned his doctorate at the city's university and, at the age of 27, became its youngest professor. He continued to teach until 1970. Over the years he published more than 30 books as well as numerous essays and articles.

He faced controversy when deep ecology was attacked as "eco-la-la" by Murray Bookchin, who had founded the social ecology movement in Vermont, US. Bookchin claimed the philosophy came mainly from white, male academics and their students, and that its concerns were akin to New Age occultism, with undertones of paganism, and redolent of quasi-fascist Aryan movements.

Næss did not feel the need to confront the social ecologists, but his movement faced embarrassment at the other extreme when activists of Earth First used its concepts to justify violent action, green Luddism, and a campaign to enforce sterilisation and end food aid to developing nations.

Næss countered that his movement for widening compassion towards non-humans did not imply diminishing compassion towards humans. "We don't say that every living being has the same value as a human, but that it has an intrinsic value which is not quantifiable. It is not equal or unequal. It has a right to live and blossom. I may kill a mosquito if it is on the face of my baby but I will never say I have a higher right to life than a mosquito."

His closest friend in Britain, Stephan Harding, the head of holistic science at Schumacher college, in Dartington, Devon, where Næss conducted courses, said Næss was horrified by suggestions of enforced sterilisation and that droughts and famines were good. Harding argued that Næss accepted that "since we are humans, we have to put humans first. He was against violence."

Næss never managed to translate his awareness of overpopulation into a scheme of practical action. He maintained that a world population of 100 million - roughly a 60th of the present figure - would be compatible with quality of life, but 11 or 12 billion - the level predicted for the end of the next century - would not. He said: "I am, to the astonishment of certain journalists, an optimist. But then, I add, I am an optimist about the 22nd century. And they say, 'Oh, you mean the 21st ...' 'No, the 22nd century.' I think that in the 21st century, we have to go through very bad times and it will hurt even rich countries ... So, I am a short-range pessimist, long-range optimist."

Næss was appreciated, even in old age, for his exuberant, frolicsome manner, which reminded people of Gandhi or the Dalai Lama. He believed awareness of deep ecology was present in us all, especially in childhood, when a butterfly could be regarded as a brother or sister. Like Wordsworth, he lamented the attenuation of such awareness in later life through loss of contact with animals, plants and significant places.

He was knighted by King Harald in 2005 and made a commander with star of the Royal Norwegian order of St Olav First Class.

His nephew was the mountaineer and businessman Arne Næss Jr, the husband of Diana Ross, who was killed in a climbing accident in South Africa in 2004.

Næss was married twice, first to Else, with whom he had two children. She predeceased him. He later married Kit Fai, a Chinese student four decades his junior, whom he met when he was 61. She survives him, along with his children.

• Arne Dekke Eide Næss, philosopher, born 27 January 1912; died 12 January 2009

The Call of the Mountain ~ Arne Naess and the Deep Ecology Movement (full version) - YouTube

The Call of the Mountain ~ Arne Naess and the Deep Ecology Movement (full version) - YouTube








The Call of the Mountain ~ Arne Naess and the Deep Ecology Movement (full version)

Arne Næss / Deep EcologySubscribe114

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Published on 22 Aug 2015


The Call of the Mountain: Arne Naess and the Deep Ecology Movement :
Director: Jan van Boeckel | Producer: Karin van der Molen/Pat van Boeckel
Genre: Documentary | Produced In: 1997 | Story Teller's Country: Netherlands
Tags: Ecology, Environment, Global, Spiritual Awareness

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Transcript of the film
The full transcript of the interview with philosopher Arne Naess, that was made for the documentary film The Call of the Mountain is available here:
http://www.naturearteducation.org/R/I...

Interview: Jan van Boeckel
© ReRun Producties, 1997
Blokzijlerdijk 4, 8373 EK Blankenham, The Netherlands
E-mail: welcome(at)rerunproducties.nl
www.rerunproducties.nl

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Synopsis:
On 1500 metres above sea level, on the slope of the mountain Hallingskarvet, stands "Tvergastein', the cabin of Norwegian philosopher Arne Naess. In his life he has spent nearly 12 years in this hut, where he wrote several books and essays on philosophy and ecology. In this film, Naess tells about the concept of 'deep ecology', which was first introduced by him in 1973. One of the basic tenets of deep ecology is that nature has a value in itself, apart from its possible use value to humans. Next to being a famous mountaineer, Naess has been a longtime activist in the environmental movement.

He gives an inspiring account of his participation in blockades to prevent the Alta river in northern Norway (the area of the Sami, an indigenous people) from being dammed.

With contributions by Helena Norberg-Hodge, Vandana Shiva, Bill Devall, George Sessions and Harold Glasser.

Request DVD: You may purchase the DVD of this film directly from this StoryTeller/Producer. Please visit: http://www.rerunproducties.nl/

Or contribute:
http://www.cultureunplugged.com/docum...

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Arne Næss (27 January 1912 – 12 January 2009) was a Norwegian philosopher who coined the term deep ecology and was an important intellectual and inspirational figure within the environmental movement of the late twentieth century.
In 1939, Næss was the youngest person to be appointed full professor at the University of Oslo and the only professor of philosophy in the country at the time.
He was a noted mountaineer, who in 1950 led the expedition that made the first ascent of Tirich Mir(7,708 m).
The Tvergastein hut in the Hallingskarvet massif played an important role in Ecosophy T, as "T" is said to represent his mountain hut Tvergastein.
More:
Arne Næss (Google+): https://plus.google.com/u/0/112673322...

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Category
Education

Deep Green: The Living Mountain: Arne Naess 1912-2009 | Greenpeace International



Deep Green: The Living Mountain: Arne Naess 1912-2009 | Greenpeace International

Deep Green: The Living Mountain: Arne Naess 1912-2009
On this page


On the mountain
Ecology in Action
The names of things
Deep ecology
Background - 30 March, 2009
Those who love wild nature and work toward a day when humankind might inhabit this abundant planet with greater wonder, humility, and compassion, mourn the loss of a great ecological visionary - Arne Naess - who died on January 12, leaving behind a legacy of environmental awareness and action.


Naess, one of the most influential philosophers of his generation, died in his sleep at the age of 96 in Oslo, Norway. The avid mountaineer founded the Deep Ecology movement, drawing inspiration from Buddhism, Rachel Carson, Aldo Leopold, and above all from nature itself. Greenpeace can be proud that he served as the first chairman of Greenpeace Norway in 1988. His personal story illuminates the path of ecology in the 21st century.


Arne Naess at the opening of the Greenpeace office in Oslo, 1988

(c) Henrik Laurvik NTB/Scanpix - used under licence
On the mountain

Naess was born in 1912, in Slemdal, near Oslo, and his father, banker Ragnar Naess, died the next year. Naess later recalled that his mother, Christine Dekke, appeared preoccupied with raising his two older brothers, so he often wandered alone into nature for companionship.

In How My Philosophy Seemed to Develop he revealed, at the age of four, "I would stand or sit for hours … in shallow water on the coast, marvelling at the overwhelming diversity and richness of life in the sea."

At the age of 17, while climbing on Norway's Hallingskarvet massif, he met a kind Norwegian judge, who also adored nature. This mentor advised young Arne to read Dutch Jewish philosopher Spinoza, who equated the 'highest virtue' with knowledge of nature. For Spinoza, Naess learned, all thinking about truth and human society begins with recognising the basic 'substance', the diversity and magnificence of the natural world.

In his 20s, Naess built a life-long writing cabin, Tvergastein, high on this mountain. "In the mountains," Naess once said, "you are small compared to the surrounding view, so you more easily and more intensely feel that you are a part of something greater. You find that your idea of your 'self' is more vast and deeper." This depth he felt in vast nature - mountains, sea, forests - inspired his use of the word 'deep' to describe his understanding of ecology
Ecology in Action

After graduation from the University of Oslo, Naess studied in Austria where he met the famous Vienna Circle of philosophers and psychoanalysts influenced by Sigmund Freud. Although inspired by the Vienna group, Naess found their philosophy too disembodied and intellectual. He pointed out that their understanding of the 'self' failed to include nature, and was therefore 'dead wrong'. Based on the notion from Spinoza that all being exists wholly in nature, he expanded the Freudian idea of 'self' and 'ego' to include our place in nature. Thus began one of the most influential traditions of modern ecology, Naess' development of 'Deep Ecology'.

Naess returned to Norway, became Oslo University's youngest professor, and during World War II joined the Norwegian resistance, helping prevent the shipment of Norwegian students to German concentration camps. After the war, he led a UNESCO project to improve communication between the East and West by exploring how various cultures use similar words. The resulting report sold out, but UNESCO never reprinted it, according to Naess, "due to the politically dangerous character of its items." During the Cold War, listening to each other was not a high priority in Washington, Moscow, or London.

In the meantime, by learning about Buddhism and Gandhi, and by reading Rachel Carson's Silent Spring, Naess realised that his love of nature had to be put into action if his ideas were to matter. In 1969, at the age of 57, he resigned his position at the University of Oslo and became active in environmental protection, "to live," he said, "rather than function." In 1970, he joined rural farming families near the town of Myvatn, Norway to stop a dam on the Laxá ('Salmon') River that threatened to flood their farms. This successful campaign, along with the Chipko movement in India, marks the beginning of environmental action that inspired the early Greenpeace movement.
The names of things

In the early 1970s, members of the nascent Greenpeace group in Vancouver, Canada began to hear about the Norwegian activist, Arne Naess, and his ideas about 'deep ecology'. As Greenpeace evolved from peace protests to full-fledged ecological action, Naess served as one of our inspirations. We agreed with his belief that other beings in nature - whales, seals, insects or trees - had their own 'intrinsic value'. We protected whales or seals not just to preserve the environment for human purposes, but for their own sake. This fundamental respect for nature became an important distinction in the environmental movement.

I met Arne Naess in Los Angeles in the mid-1980s and later at a conference convened by Thomas Berry and Brian Swimme in Northern California. I discovered that the best way to engage him in conversation was to walk with him in whatever natural setting was close by. I recall his genuine sense of curiosity about species of trees, birds, or being engulfed in what he called 'the total-field' of nature. He never seemed intellectual, but rather spoke with a humourous, teasing quality that appeared to be always searching for some fresh, new understanding. He said his ideas were not 'philosophy' in the classic sense but rather 'intuition' gained from observation. We once pondered whether a particular sparrow was a 'Fox' or 'Song' sparrow, and I recall how he laughed that humans believe they understand something because they have named it. We talked about seeing an 'individual' in an animal, not simply a 'species'.

In 1988, we felt honoured when Naess agreed to serve as the first chairman of Greenpeace Norway. Upon hearing of his passing, Greenpeace Nordic's Truls Gulowsen remarked, "Naess' ecological philosophy is still important to Greenpeace." So, what is that philosophy?
Deep ecology

Deep ecology starts with accepting the intrinsic value of all beings in nature and of the ecosystem itself. Naess challenged environmentalists to think beyond 'humans in nature' to recognise that the ecological system is not something separate that we are 'in'. Nature made us, made our eyes to see, made our limbs, tastes, and even our thoughts. He taught 'diversity and symbiosis', both in nature and in human ideas. A rich culture, he said, like nature finds stability in diversity and recognises how distinct parts and points of view serve the larger whole. This did not invite, he insisted, lazy thinking, but rather required precise language to express observations and experiences.

Naess believed that humanity has no right to reduce the richness and diversity of nature except to meet vital needs of health and survival. He taught that our current impact on the world was excessive, perhaps obvious today, but a radical idea in the 1960s. He believed that the human population was too large, and that we should stabilise population growth and eventually allow human population to decrease. He believed this might take a century or more, but he believed humanity could eventually achieve a state in which our technology was non-invasive and "children could grow up in nature".

"Then," he said, "we are back in the direction of paradise."

Some environmentalists and human rights activists thought Naess's ideas were 'anti-human', but his compassion remained universal. "Appreciating a forest or mountain does not diminish anything humans do," he said. "We don't say that every living being has the same value as a human, but that it has an intrinsic value … it has a right to live and blossom."

He challenged the common psychological notion that the 'self' develops from childish 'ego' to an adult social-awareness and finally to spiritual awareness. "Nature is left out of this formula," he noticed. "Humanism displays a certain arrogance, as if we are somehow separate or superior to nature." He believed that with enough attention to the world around us, "we cannot help but identify our self with all living beings; beautiful or ugly, big or small, sentient or not."

He insisted that through this sort of maturity, we will discover that genuine quality of life has very little to do with consumption, wealth, and power. He summarised this in a proverb for living lightly on the earth, and which defined his life: "Simpler means, richer ends."

- RexWeyler

You can respond to "Deep Green" columns at my Ecolog, where I post portions of this column and dialogue with readers.


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