The chapter explores the intriguing phenomenon where individuals and societies are drawn towards ‘rough’ frames, challenging the conventional preference for ‘smooth’ frames associated with positivity and desirability. The chapter delves into the psychological and social underpinnings that make the rough, the rebellious, and the unconventional appealing, suggesting that such attractions can stem from a quest for authenticity, a desire to signal individuality, or a response to societal monotony. By examining various examples, including cultural shifts towards embracing the grittier aspects of life and the rise of movements that glorify the raw and unrefined, the chapter demonstrates how rough frames can catalyse significant social change and foster deep connections among individuals rallying against the status quo. It further explores the role of media and popular culture in amplifying the allure of the rough, while also cautioning against the potential for manipulation and the blurring of ethical boundaries. Ultimately, the chapter suggests that the fascination with rough frames reveals much about human complexity, signalling a deeper yearning for meaning, authenticity, and belonging in an increasingly sanitized world. The narrative encourages readers to engage with the frames that shape their perceptions critically, recognizing the power of rough textures to inspire, challenge, and transform. Top of Form Bottom of Form

The chapter serves as a comprehensive reflection on the multifaceted nature of framing, addressing key questions raised throughout the book. This chapter explores whether framing merely simplifies reality or can both enlighten and deceive. It discusses the common practice of binary categorization, such as labelling products as eco-friendly or not, and the implications of such framing for consumer behaviour and environmental impact. Additionally, it delves into the framing of psychological and psychiatric variations, challenging traditional binary classifications of mental health. The chapter emphasizes the complexity of framing, highlighting its role in simplifying or complicating reality depending on the context and the observer’s perspective. By examining the esoteric nature of some discussions and the role of art in transcending factual accuracy to evoke deeper emotions, the chapter showcases framing’s dual function at both overt and subtle levels. Through engaging narratives and critical analysis, it underscores the importance of mastering framing mechanisms to navigate the complexities of communication and social interaction, advocating for a nuanced understanding that goes beyond the dichotomy of truth and falsehood.

This chapter discusses the feeling of another person’s presence, which is often experienced in extreme weather conditions. The author discusses how, in such spaces, presences may not exactly be commonplace, but they are not unexpected. Mountaineers and climbers make up one community in which stories of presence are well-known and often shared. These presences are usually known under a different name, though: ‘The Third Man’ – the archetypal presence, the providential companion, the silent traveller, aiding those adrift in times of need. It is likely that such experiences have been happening for centuries, materialising out of blizzards, hillsides and glaciers, only to dissolve once more. In cases of climbing, the occurrence of hallucinations is often attributed to the effects of altitude.

The author begins this chapter by describing a study to test an unusual observation – that reading, in some senses, could be considered almost like a hallucinatory experience, and thus that there are parallels between imagination and hallucination. The author proposes a second kind of presence – those that are not out there in the world but in here with us and feel more real for it. If we think of the self as being defined in relation to others, it should not be a surprise that in some cases we can almost activate that other in our lives. It may even be a direct parallel to the ways in which disrupting the bodily self can bring forth bodily presences. The author suggests that it is a mistake to think that presences come from nowhere. They are other, and yet they are us – echoed, reflected and transformed. They are what can come forth when times become strange or pressured, when we lose track of where we begin and where the world ends. Their origin gives presences that feeling of significance and familiarity, for they are that scaffold when all is otherwise lost. They have been beside us all this time.

This chapter describes how digital interaction differs from physical – the feeling of being there with someone, sharing a common space, is lost. To comprehend how and why digital interactions feel so different, the author aims to understand how presence works in the virtual world. There is a specific definition that is applied to presence when it comes to virtual reality (VR): the sense of ‘being there’ in a computer-based environment. The author concludes by describing how ideas, methods and findings are changing fast in this field, as is the level of conversation about this experience. To understand felt presence in psychosis, we are ultimately going to need to explore both of these paths: of the body and the mind. There is not just one presence – there are others.

This chapter tells Luke’s story of skiing to the South Pole, where he experienced a range of hallucinatory phenomena: illusions, visions, voices and presence. They became so familiar to Luke that they formed part of the daily routine: illusions on the snow and hallucinations on the horizon. Luke’s presences were not just saving him; they needed him. He had a responsibility to them. His experiences remind us that relating to others is not a one-way street – duties, hopes and desires go in both directions. It stands to reason that if our minds somehow create others, then our feelings towards them will reflect that complexity. Some presences lead. And some are led.

The chapter explores the strategic influence of narrative levels to subtly alter the perception and importance of topics within the public discourse. This chapter introduces the concept of up–down positioning as a framing technique that either elevates the significance of certain issues or diminishes their perceived importance. Detailed analysis showcases how this method is employed across various spheres, including politics, media, and social movements, to spotlight or sideline specific topics. By manipulating the narrative focus, actors can obscure critical underlying issues or trivialize significant ones, effectively shaping public awareness and engagement. The chapter further examines the dual aspect of up–down positioning: obscuring the underlying level to draw attention away from foundational concerns and obscuring the surface level to minimize the apparent relevance of pressing issues. It argues that understanding and critically evaluating these framing tactics is essential for navigating the complex landscape of modern information and for fostering a more informed and engaged public discourse. Through engaging examples and a critical examination of framing’s power, the chapter calls for a more nuanced engagement with the narratives that shape our perception of the world.

This chapter explores the transformative potential of metaframing in bridging divergent perspectives to foster a shared understanding and collaboration across various domains. The chapter delves into metaframing as a higher-order process that transcends traditional boundaries, whether disciplinary, ideological, or cultural, to uni commonalities and synergies that might not be apparent at first glance. Illustrating examples from science, religion, and interdisciplinary fields demonstrates how metaframing can lead to innovative collaborations and novel insights, particularly in addressing complex global challenges like climate change and public health. This process, as highlighted through initiatives that combine scientific inquiry with religious and moral frameworks, emphasizes the mutual enrichment that can arise from such engagements. The chapter argues for the necessity of metaframing in today’s increasingly interconnected and complex world, where the capacity to integrate diverse viewpoints and knowledge systems is crucial for generating comprehensive solutions and fostering a more inclusive and understanding global community. Through a critical examination of metaframing practices, the chapter advocates for a deliberate and respectful approach to engaging with difference, suggesting that the path to collective progress and ethical action lies in our ability to construct and navigate these higher-order frames.

We can probably find an explanation for anything, and we do not always get the chance to test our explanations. To do that, we would have to somehow create a presence. In this chapter, the author describes how Olaf Blanke and colleagues offered a more detailed model for how this process works for presence with the help of a robot. The author concludes that our brains might create a bodily self – but that body has to exist in space. Some spaces will make our bodies grow or shrink, contract or relax. Where we draw the line, where we distinguish ourselves from others, these things will shift with the space we are in. The presences we encounter might be familiar companions, or unsettling doppelgängers, or just neutral entities, but the conditions around us have to be right for them to appear at all.

Presence can mean lots of things to different people. This chapter describes people’s experiences of other people being present and discusses research of felt presence. The feeling of the presence of another person can be described as an instant and vivid feeling of recognition – not an unknown ‘someone’ being there but a specific person, present right now. The author’s examples encourage us to think past the double, or at least to think more broadly. If felt presence comes from us, why does it feel so distinctly ‘other’? Could the mirror be a starting point, the first step on an uncanny road?

In this chapter, the author explores the nature of loneliness and isolation, and what this might tell us about presence. He discusses the ultrarunner Paul Burgum’s experiences of feeling that a spirit had joined him on his epic run in Italy and suggests that this illustrates an important point: if you go seeking inspiration, actively looking for companions and putting yourself into states that blur the boundaries of self and other, you might not always get to choose what happens next. A presence could be invited in, but who or what they are isn’t always up to you – the process might even require you to give up that kind of control. And it might be shaped by others around you. This chapter expands on the complexity of presence.

This chapter investigates the framing technique of sideways positioning, which shifts the narrative focus across different dimensions or aspects of an issue, altering its perceived relevance and significance. This strategy involves moving discussions from one domain to another – for example, from economic to ethical considerations or from environmental impact to personal health benefits – thereby changing the frame through which an issue is viewed. Through this lateral shift, the chapter illustrates how public attention is redirected to different facets of a topic, influencing perceptions and actions in subtle yet profound ways. The technique is particularly effective in sustainable consumption, where arguments might shift between the moral imperatives of ethical consumption and the aesthetic appeal of eco-friendly products. The chapter underscores the potency of sideways positioning in framing debates, highlighting its ability to reshape the narrative landscape and alter the grounds upon which discussions are based. By examining various case studies, including the strategic repositioning of issues within supply chains and the intersection of aesthetics and ethics, the chapter emphasizes the nuanced, multidirectional nature of framing and its significant impact on public discourse and decision-making.