The following overview presents the most important theoretical origins of EC and emphasizes how many different types of research questions are included in the umbrella term of embodiment.
It is in this significance that one way of understanding the Buddha is in terms of the universal "embodiment of the Dharma" (Skrt: dharmakâya; Jpn: hosshin).
Not only are these features reminiscent of what he eventually came to learn of Origen's view, but given the Neoplatonic framework underlying his conception of the soul's origin, it is difficult to construe the soul's choice of embodiment in positive terms.
However, the study did highlight the issue of cognitive overload, in terms of how participants experienced the change of embodiment.
The first five challenges are increasingly addressed by advances that explain emotions, consciousness, action, and embodiment in terms of neural mechanisms.
The relationship between humans and plants and its significance, in terms of place making, dwelling, landscape, embodiment, naturalization, and co-constitution, has become more significant in broader accounts of the relation between humanity and the natural world.
Thiepval Memorial, for example uses the classical themes of a victory arch and an abstract pattern of diminishing arches to produce what historian Jay Winter has termed "an embodiment of nothing".
In traditional Mahâyâna Buddhist theory, the Buddha is conceived in terms of three modes or forms of embodiments (trikâya): dharmakâya (Jpn: hosshin), nirmanakâya, and sambhogakâya.
In terms of the history of western philosophy, the philosophy of embodiment is relatively recent.
Within the construct of embodiment, some lessons will be more embodied: how does learning compare in the passive (low) embodiment condition versus the active (high) embodiment condition.
