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El poeta Mario Miguez creó una obra poética de gran unidad, en torno a la expresión de su interioridad por medio de imágenes, muchas de ellas tomadas de la Antiguedad clásica. Entre ellas destacan las que se refieren a Narciso, como expresión de egoísmo, y las referidas a la amistad y la fraternidad, en la que destacan las referencias a Orestes y Pilades y a los hermanos Antígona, Etéocles y Polinices.

Making approximations to the genealogy of subjectivity, a term coined by Michel Foucault, who in turn approached conceptually what might be considered as an “archeology of psychology” and later outlined the concept of “psychological interiority”, \"which converges well with the search for the individuation process. It should be noted that currently the psychological interiority may well result from the features theory made by R. Catell and G. Allport, or perhaps the psychological interiority can be integrated from the temperament approaches suggested by R. Cloninger and have a heritable basis and that allow the consolidation of identity and personality (Celikel, Kose et al. 2009).

This dissertation comprises a multimodal novel and a critical study. The novel, Our Extraordinary Treatment of Everyday Things, is a polyphonic narrative that uses non-textual modes, including design, typography and illustration, to convey the story. The contextualising research, entitled An Extraordinary Treatment: Multimodality and Interiority, considers how non-textual modes are used to enrich characterisation, particularly interiority, in multimodal novels. In the first chapter, I briefly introduce the field, defining key terms and concepts. In the second chapter I consider a selection of hybrid texts that use multimodality to enrich interiority. Using multimodality studies and narratology, I examine how authors use multimodality as a replication of, or metaphor for, neurodivergent cognition and explore whether this results in 'othering'. The third chapter comprises an analysis of my own work, focusing on the use of design, typography and re-mediation. In the fourth, I offer final thoughts on the intersection of multimodality and representations of neurodivergent cognition.

In the context of continuing ecosystem degradation and deepening socio-economic inequality, sustainability scientists must question the adequacy of current scholarship and practice. We argue that preoccupation with external phenomena and collective social structures has led to the neglect of people’s ‘inner worlds’—their emotions, thoughts, identities and beliefs. These lie at the heart of actions for sustainability, and have powerful transformative capacity for system change. The condition of people’s inner worlds ought to also be considered a dimension of sustainability itself. Compassion, empathy and generosity, for example, are personal characteristics that mark individual expressions of sustainability. Sustainability science must take inner life more seriously by considering how language shapes and is shaped by paradigms about the world, prioritising enquiry into how spirituality, contemplation and sustainability transformation relate, and encouraging scholars and practitioners to intentionally cultivate their inner worlds to strengthen inner resources necessary for addressing sustainability challenges.

This article provides a rationale for inner transformation as a key and hitherto underresearched dimension of sustainability transformations. Inner transformation relates to various aspects of human existence and interactions such as consciousness, mindsets, values, worldviews, beliefs, spirituality and human–nature connectedness. The article draws on Meadows’ leverage points approach, as places to intervene in a system, to reveal the relevance of inner transformation for system change towards sustainability. Based on insights from a series of dialogue and reflection workshops and a literature review, this article provides three important contributions to sustainability transformations research: first, it increases our conceptual understanding of inner transformation and its relevance for sustainability; second, it outlines concrete elements of the inner transformation-sustainability nexus in relation to leverage points; and third, it presents practical examples illustrating how to work with leverage points for supporting inner transformation. In sum, the paper develops a systematized and structured approach to understanding inner transformation, including the identification of deep, i.e., highly influential, leverage points. In addition, it critically discusses the often contentious and divergent perspectives on inner transformation and shows related practical challenges. Finally, current developments in inner transformation research as well as further research needs are identified.

Emotion unfolds in an intermediate space between the filmic image and the viewer's body. Because the viewer and film intertwine - we share the actor's affective dispositions - I argue that affective reversibility stands at the core of the cinematic experience. [...]during that period, phenomenology was often presented in rather loose terms as „psychology\" to the general public, an erroneous conflation encouraged by the parallels between psychology and phenomenology. [...]for Descartes the emotive dimension belongs to the „soul\", ego, mind, affecting him, but the affects cannot appear without the body, which also suffers transformation due to them. [...]Descartes, as an exponent of the classical psychology, „made perception a real deciphering of sense data by the

Purpose: Current approaches to sustainability science and education focus on (assessing and addressing) the external world of ecosystems, wider socio-economic structures, technology and governance dynamics. A major shortcoming of such approaches is the neglect of inner dimensions and capacities (which constrains education for sustainability as an end), and a limited capacity to facilitate reflection on the cognitive and socio-emotional processes underpinning people's learning, everyday life choices and decision-taking (which constrains education for sustainability as a means). More integral approaches and pedagogies are urgently needed. The purpose of this paper is to advance related knowledge. Design/methodology/approach: This paper provides a reflexive case study of the development of an innovative course on \"Sustainability and Inner Transformation\" and associated interventions in the form of a practice lab and weekly councils. Findings: The paper elaborates on the connections between sustainability and inner transformation in education, offers insights into the process of adapting contemplative interventions to sustainability education and concludes with some reflections on challenges, lessons learnt and future work needed to support more integral approaches. The findings show that inner dimensions and transformation can be a vehicle for critical, improved education for sustainability and how this can be achieved in practice. Originality/value: It is only recently that the concept of the inner or personal (sphere of) transformation has received growing attention in sustainability science and education. Despite this interest, such new conceptualizations and heuristics have, to date, not been systematically connected to education for sustainability (neither as an end nor means). The paper presents a critical, reflexive case, which advances related knowledge. It sets a precedent, which other universities/training institutions could follow or learn from.

I encountered Jim Siegel soon after arriving as an outsider to the Cornell Southeast Asia scene in 1985. This essay reflects on the tension between approaching Indonesia as an anthropologist and anthropology as an Indonesianist, on Siegel's ethnographic use of Derrida, and the impact this experience had on my own work.

This essay explores Joanna Hogg's recent films The Souvenir and The Souvenir Part II as exemplary revisions of Michael Fried's concept of absorption, focusing on their presentation of actors and acting. Using Joan Copjec's psychoanalytic reading of Fried, it argues that realist acting as it appears in the films demonstrates absorption as a mode of attachment. In contrast to the motivated realist acting that fulfills Lauren Berlant's description of the heroic model of sovereignty, this realist acting rejects the primacy of motivation, insisting instead on an emphatic tautology: I love it because I love it.