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Abstrak :
ABSTRAK
Fokus penelitian ini adalah dua perspektif atau model dalam kedokteran, yang memiliki sedikit perbedaan dalam memahami mental, dan mencoba menawarkan perspektif filosofis tentang mental berdasarkan pada filsafat pikiran, terutama fungsionalisme. Dalam kedokteran, mental adalah sesuatu yang tidak bisa dilepaskan dari pasien. Kedokteran pikiran-tubuh, sebagai salah satu cabang ilmu kedokteran, meyakini bahwa mental berpengaruh terhadap kondisi kesehatan tubuh dan sebaliknya. Tetapi, karena sifat mental yang non-fisik, pengaruh mental sulit dipahami. Dengan itu, tawaran perspektif filosofis mental mungkin memberikan jembatan pemahaman terhadap mental dan hubungannya jauh lebih dalam. Kedokteran, jelas, sudah memiliki banyak penelitian dan penemuan luar biasa tentang mental, tetapi masih belum jelas bagaimana mental dan tubuh memiliki hubungan. Fungsionalisme masuk sebagai perspektif untuk memahami hubungan pikiran dan tubuh. Fungsionalisme memandang bahwa mental dapat dilihat sebagai fungsi yang memiliki peran dalam hubungan input dan output apakah dengan tubuh atau kondisi mental lainnya. Hal ini dapat dilihat sebagai komputer yang merupakan gabungan dari dua komponen, perangkat keras dan perangkat lunak yang saling tergantung satu sama lain. Studi ini menunjukkan bahwa obat pikiran-tubuh dapat dipahami secara fungsional sebagai bukti teoritis mental.

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ABSTRACT
The focus of this research is two perspectives or models in medicine, which have a slight difference in mental understanding, and try to offer a philosophical perspective on mentality based on the philosophy of mind, especially functionalism. In medicine, mentality is something that cannot be released from the patient. Mind-body medicine, as a branch of medical science, believes that mental influences the health condition of the body and vice versa. However, due to the non-physical mental nature, mental influences are difficult to understand. With that, the offer of a philosophical mental perspective might provide a bridge to understanding the mental and its relationship much deeper. Medicine, obviously, already has a lot of extraordinary research and discoveries about mental, but it's still not clear how mental and body have a relationship. Functionalism enters as a perspective for understanding the relationship of mind and body. Functionalism views that mentality can be seen as a function that has a role in the relationship of input and output whether with the body or other mental conditions. This can be seen as a computer which is a combination of two components, hardware and software which are interdependent on each other. This study shows that mind-body medicine can be functionally understood as mental theoretical evidence.

Abstrak :
The attitude towards death and dying depends on the culture. In prehistoric times grave artifacts suggest a belief in the continuation of life. This belief in an afterlife has continued through different cultures and societies to the present day. The fear of death seems to have grown in parallel with those religions which have promised judgment at the time of death. In our modern Western secular society death is regarded as a medical failure, the rituals which used to attend it have largely been abandoned, and life is prolonged so that death has lost all dignity. It is now beginning to be recognised that dying may not be a simple switching off, but a process leading to death and the gradual dissolution of consciousness. This dissolution seems to involve experiences for the dying which are spiritual and important for them. A number of these phenomena raise the possibility that consciousness may not be limited to the brain, but extend beyond it. Fortunately, palliative care is now taught in medical schools, and treatment of the dying is now recognised to be as important as treatment for the living. This article looks at the history of death, the significance of the dying process for consciousness research, and the education needed for carers of the dying.

Abstrak :
ABSTRAK
Skripsi ini bertujuan untuk mengangkat dan memperjelas permasalahan justifikasi epistemik. Descartes, pada kedua buku tersebut, diasumsikan memiliki argumentasi yang mendasari pengetahuan-pengetahuan yang ia temui. Beberapa dari pengetahuan tersebut adalah eksistensi diri, distingsi mind-body, dan realitas objektif. Epistemologi Descartes berangkat dari fondasi 'aku berpikir'; pengetahuan tersebut niscaya benar dan indubitable. Dari situ, Descartes mengetahui bahwa substansi ada dua: mind dan body. Setelah itu, ia mendeduksi (non-silogistik) bahwa pengetahuan mengenai realitas objektif bukan direpresentasikan oleh sensasi, melainkan direpresentasikan oleh ide-ide bawaan di dalam mind. Dari penelitian saya, saya berkesimpulan tiga hal. Yang pertama Descartes melakukan kekeliruan (invaliditas) ketika ia mengetahui eksistensi diri. Descartes keliru mencampur knowing-how dan knowing-that, dan menganggap 'aku berpikir' sebagai objek, hal yang dihipotesiskan tidak luput dari Evil Genius. Yang kedua pengetahuan mengenai distingsi mind-body inkoheren. Hal ini dikarenakan kekeliruan kategoris yang ia lakukan. Yang ketiga prakondisi pengetahuan Descartes mengenai realitas objektif tidak mencukupi. Hal ini dikarenakan justifikasi realitas formal dengan realitas objektif sama, dan akhirnya pengetahuan tersebut bergantung pada natural light. Oleh karena ketiga hal tersebut, argumentasi Descartes, dalam kedua buku tersebut, mengenai eksistensi diri, distingsi mind-body, dan realitas objektif tidak justified.

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ABSTRACT
This undergraduate thesis aims to clarify the issues raised about the problem of epistemic justification. Descartes, on both of this book, is assumed to have underlying arguments on the knowledge he discovered. Some of these knowledge are self-existence, the mind-body distinction, and objective reality. Descartes‘ epistemology started from the foundation of 'I think'; such knowledge is necessarily true and indubitable. Descartes recognized that there are two substances: mind and body. Then, he deduced (non-syllogistically) that the knowledge of objective reality is not represented by sensation, but rather by the innate ideas inside of the mind. From my research, I concluded three things. First, Descartes committed an invalid deduction when he discovered self-existence. Descartes mistakenly mixed 'knowing-how' and 'knowing-that', and thought that 'I think' as an object, things which is hypothetically couldn't escape from the Evil Genius. Second, the mind-body distinction is incoherent. This is caused by categorical error that he committed. Third, Descartes' precondition of knowledge about objective reality is not sufficient. This is because in Descartes formal reality and objective reality is the same, and ultimately the knowledge depend on natural light. Because of these three notions, Descartes' arguments inside the two books, about the existence of self, mind-body distinction, and the objective reality are not justified.

Abstrak :
Mindfulness and one of the roads to it, meditation, have become increasingly popular as a way to promote health and well-being. Research on their beneficial effects has boomed over the past decade. This volume is the first book-length review of this body of research: how the effects of mindfulness practice flow from brain to mind to life. It is aimed specifically at the nonspecialist reader who is looking for a scientific perspective on mindfulness practice. The book reviews how meditation calms the body and what its effects are on brain functioning-how it impacts control over attention, awareness of the body, and the experience of self-and how these in turn leave telltale lasting traces in brain structure. It investigates the resulting effects on mind and life, showing that mindfulness and meditation make people feel less stressed, boost immune function, make people less anxious and less depressed, dampen negative emotions, amplify positive emotions, help regulate emotions, make people less ruminative, take the edges off negative personality traits, strengthen self-concept, and make people more empathic and compassionate. It digs into the mechanisms behind those changes-the application of mindfulness during meditation gives birth to mindfulness in daily life, which becomes an ingrained habit, and this, in turn, enhances ones well-being. It also examines how mindfulness can be useful as a therapy, alleviating depression, anxiety, worry, and pain. A final chapter provides advice on how to meditate and practice mindfulness in a scientifically sound way.