Placing oneself in the mind of the "other" side of an argument can be difficult.
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The idea is that by placing oneself in this highly immersive virtual world, we are distracted from the painful experience.
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I suspect that is part of the appeal for both: the facile transcendence of placing oneself beyond all powers of persuasion.
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Writing about the past is a way of placing oneself in a lineage defined not by blood but by affinity, that more mysterious thing.
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There's a danger in placing oneself above others to create hierarchies and rankings, and invariably teachers can withhold and bestow information as they see fit as it pleases and benefits their own life or cause.
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TV on the Radio's lead singer Tunde Adebimpe clarified to Music Feeds that Happy Idiot's lyrics were about distancing from the shock of an event and placing oneself in danger.
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In games and various kinds of adversarial settings, the term sandbagging refers to the practice of purposely placing oneself in a weaker position so as to give the deceptive impression that one is less skilled than one truly is.
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112 The egotist has an overwhelming sense of the centrality of the 'Me' regarding their personal qualities.William Walker Atkinson, The New Psychology (2010 [1909]) p. 30 Egotism means placing oneself at the centre of one's world with no concern for others, including those "loved" or considered as "close", in any other terms except those subjectively set by the egotist.
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Nothing within a duration can be the cause of anything else within it. Hence determinism, the belief everything is determined by a prior cause, is an impossibility. One must accept time as it really is through placing oneself within duration where freedom can be identified and experienced as pure mobility.The Stanford Encyclopedia of Philosophy For Bergson — and perhaps this is his greatest insight — freedom is mobility.
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Henri Bergson, The Creative Mind: An Introduction to Metaphysics, pages 12 to 17. Depending on the viewpoint from which one begins, he will either reconstruct the absolute Duration as a unity or a multiplicity. Hence the antinomy of substance pluralism and substance monism, which can only be resolved through showing they are two representations of the same thing via a simple act of intuition. Thus real philosophy consists in placing oneself above the fray of oppositional schools of thought.
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The Duration can only be grasped through intuition, the sympathy by which one is transported into an object to grasp what is unique and ineffable within it. Intuition is a complete philosophical method that involves placing oneself within the Duration, and expanding it into a continuous heterogeneity, differentiating the extremities within it to create a dualism, before showing them to in fact be one. An example of this is Duration itself, which is neither a multiplicity or a unity.
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The tradition of saluting can be traced to the Late Middle Ages practice of placing oneself in an unarmed position and, therefore, in the power of those being honored. This may be noted in the dropping of the point of the sword, presenting arms, discharging cannon and small arms by firing them, lowering sails, manning the yards, removing the headdress or laying on oars. A Dutch man-of-war firing a salute. The Cannon Shot, painting by Willem van de Velde the Younger.
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Henri Bergson, The Creative Mind: An Introduction to Metaphysics, pages 187 to 188. The method then consists in placing oneself within the Duration, which always contains a sense of all the other Durations within the absolute Duration. From here, one should expand their Duration into a continuous heterogeneity. Once this is done, one differentiates two extremities within the Duration to create a dualism, just as one differentiates between red and yellow within the colour spectrum, before showing they are in fact one.
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Through her evangelism and writings, Palmer articulated an "altar theology" that outlined a "shorter way" to entire sanctification, achieved through placing oneself on a metaphorical altar by sacrificing worldly desires. Once this consecration was complete, the Christian could be assured that God would sanctify them. In the words of historian Jeffrey Williams, "Palmer made sanctification an instantaneous act accomplished through the exercise of faith." Under her leadership, men began to regularly attend the meetings, including prominent Methodists such as Nathan Bangs, Bishop Leonidas Hamline, and Stephen Olin.
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The Jin Dynasty scholar Ge Hong's (c. 320) Baopuzi "Master who Embraces Simplicity", which is an invaluable source for early Daoism, describes shouyi "guarding the One" meditation as a source for magical powers from the zhenyi "True One". > Realizing the True One, the original unity and primordial oneness of all, > meant placing oneself at the center of the universe, identifying one's > physical organs with constellations in the stars. The practice led to > control over all the forces of nature and beyond, especially over demons and > evil forces.
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If you wish to explain this experience to someone who cannot speak ancient Greek, you may translate the line and lay commentary upon commentary, but this commentary shall never grasp the dimensional value of experiencing the poem in its original language. It can be seen then that intuition is a method that aims at getting back to and knowing the things themselves, in all their uniqueness and ineffable originality. The one thing it is certain one can grasp from within through sympathy is the self. Intuition therefore begins with placing oneself within the Duration.
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"Placing oneself in the role does not mean transferring one's own circumstances to the play, but rather incorporating into oneself circumstances other than one's own."Carnicke (1998, 164). In preparation and rehearsal, the actor develops imaginary stimuli, which often consist of sensory details of the circumstances, in order to provoke an organic, subconscious response in performance. These "inner objects of attention" (often abbreviated to "inner objects" or "contacts") help to support the emergence of an "unbroken line" of experiencing through a performance, which constitutes the inner life of the role.
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Assimilation effects have been seen to behave quite differently when objects are presented simultaneously, rather than successively. A series of studies found assimilation effects when asking participants to rate the attractiveness of faces that were presented simultaneously. When an unattractive face was presented next to an attractive face, the unattractive face became more attractive, while the rating of the attractive face did not change. In other words, placing oneself next to an attractive person would make you more attractive, as long as you are less attractive than that person.
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For instance, the IRB does not allow researchers interested in investigating verbal abuse between adolescent couples to place couples in laboratory settings where verbal abuse is encouraged. However, by placing oneself in a public space where this abuse may occur, one can observe this behavior without being responsible for causing it. Naturalistic observation can also be used to verify external validity, permitting researchers to examine whether study findings generalize to real world scenarios. Naturalistic observation may also be conducted in lieu of structured experiments when implementing an experiment that would be too costly.
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Since the 6th century, monks and nuns following the Rule of Saint Benedict have been making the Benedictine vow at their public profession of obedience (placing oneself under the direction of the abbot/abbess or prior/prioress), stability (committing oneself to a particular monastery), and "conversion of manners" (which includes forgoing private ownership and celibate chastity).Rule of St Benedict, ch. 58:17. During the 12th and 13th centuries mendicant orders emerged, such as the Franciscans and Dominicans, whose vocation emphasizing mobility and flexibility required them to drop the concept of "stability". They therefore profess chastity, poverty and obedience, like the members of many other orders and religious congregations founded subsequently.
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On the one hand, the Zohar was lauded by many rabbis because it opposed religious formalism, stimulated one's imagination and emotions, and for many people helped reinvigorate the experience of prayer. In many places prayer had become a mere external religious exercise, while prayer was supposed to be a means of transcending earthly affairs and placing oneself in union with God. According to the Jewish Encyclopedia, "On the other hand, the Zohar was censured by many rabbis because it propagated many superstitious beliefs, and produced a host of mystical dreamers, whose overexcited imaginations peopled the world with spirits, demons, and all kinds of good and bad influences." Many classical rabbis, especially Maimonides, viewed all such beliefs as a violation of Judaic principles of faith.
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In the 19th century, there were Methodists who sought to revitalize the doctrine of Christian perfection or holiness, which had, in the words of religion scholar Randall Balmer, "faded into the background" as mainline Methodists gained respectability and became solidly middle class. While it originated as a revival movement within the Methodist Episcopal Church, the holiness movement grew to be interdenominational and gave rise to a number of Wesleyan-holiness denominations, including the Free Methodist Church, Church of the Nazarene, the Church of God (Anderson, Indiana), The Salvation Army, and the Wesleyan Methodist Church. An early promoter of holiness was American Methodist Phoebe Palmer. Through her evangelism and writings, Palmer articulated an "altar theology" that outlined a "shorter way" to entire sanctification, achieved through placing oneself on a metaphorical altar by sacrificing worldly desires.
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