Lucretius, 4.420–25

1995 ◽  
Vol 45 (1) ◽  
pp. 253-256
Author(s):  
Michael Dyson

This passage occurs in a series of examples of optical illusions which Lucretius provides in order to illustrate the way in which the mind can misinterpret the evidence of the senses. There are no manuscript variations relevant to the problem which I wish to discuss.The situation envisaged is that in fording a swift river, a horse has come to a halt in mid-stream. ‘We’, that is, the rider, look down into the rushing water and get the impression that our horse is moving sideways and upstream, although the horse is in fact stationary. And wherever we turn our eyes across the water, everything seems to be in motion. The question is, what is meant by the word ‘everything’, that is, omnia in line 424? Bailey interprets: ‘when after looking down for some time at the rushing stream, we then look up at the objects on the bank, they all seem to be moving.! Similarly Leonard and Smith take the reference to be to’ all objects on the bank or all stones, etc., sticking out of the stream.’ In this case the words ‘assimili nobis ratione’ must be taken closely together: the objects on the bank seem to be moving upstream in the same way that we ourselves appear to do.

Author(s):  
Brian P. McLaughlin

We learn about the world through our five senses: by seeing, hearing, smelling, tasting and feeling. Sense perception is a primary means by which we acquire knowledge of contingent matters of fact. We can also acquire such knowledge by, for instance, conscious reasoning and through the written and spoken testimony of others; but knowledge so acquired is derivative, in that it must be based, ultimately, on knowledge arrived at in more primary ways, such as by sense perception. We can perceive something without acquiring any knowledge about it; for knowledge requires belief, and we can perceive something without having any beliefs about it. Viewing any but the most simple visual scenes we see many things we form no beliefs about. However, when we perceive something, we are acquainted with it by its sensorially appearing (looking, sounding, smelling and so on) some way to us. For we see something if and only if it looks some way to us, hear something if and only if it sounds some way to us, and so on. When, based on how they appear, we form true beliefs about things we perceive, the beliefs sometimes count as knowledge. Often the way something appears is the way it is. The red, round tomato looks red and round; the sour milk tastes sour. But the senses are fallible. Sometimes the way something appears is different from the way it is. Appearances can fail to match reality, as happens to various extents in cases of illusion. There are, for instance, optical illusions (straight sticks look bent at the water line) and psychological ones (despite being exactly the same length, the Müller-Lyer arrows drawings look different in length). In such cases, looks are misleading. The ever-present logical possibility of illusion makes beliefs acquired by perception fallible: there is no absolute guarantee that they are true. But that does not prevent them from sometimes counting as knowledge – albeit fallible knowledge. Recognitional abilities enable us to obtain knowledge about things from how they perceptually appear. Sense perception thus acquaints us with things in a way that contributes to positioning us to acquire knowledge about them. The central epistemic issues about sense perception concern its role in so positioning us.


2019 ◽  
Vol 92 (3) ◽  
pp. 431-476
Author(s):  
Madeline Bourque Kearin

The nineteenth-century lunatic hospital was intended to function as a curative instrument, targeting the mind through the senses. This paper compares the way in which visibility was mobilized in the design of the asylum, drawing upon ideals of nature and domesticity, against its imperfect realization in practice, with a focus on the lived experiences of patients.


2018 ◽  
Vol 2 (1) ◽  
pp. 93-108 ◽  
Author(s):  
Muh. Hanif

The paper discusses the introduction of hermeneutics, Gadamer's biography, Gadamer's hermeneutics and Quranic exegesis, and examples of interpreters using the Gadamer hermeneutics model. hermeneutics tried to grasp the meaning of the Quranic text. Meaning comes from the German "Meinen" which means "to be in the mind or right." Meanings are produced on the basis   of a fusion of horizon or a mixture of the author's horizon of thought, reader, and text.  interpretation is a productive act involving the subjectivity of the interpreter and is  influenced by the historical reality and the presupposition of the interpreter. Gadamer hermeneutics is widely applied in the way of interpretation of the Qur'an bi al-ra'yi.


2021 ◽  
Vol 23 (2) ◽  
pp. 132-147
Author(s):  
Kirstin A. Mills

This article examines the processes of fragmentation and haunting surrounding the explosion of competing translations, in 1796, of Gottfried August Bürger's German ballad ‘Lenore’. While the fragment has become known as a core narrative device of the Gothic, less attention has been paid to the ways that the fragment and fragmentation operate as dynamic, living phenomena within the Gothic's central processes of memory, inspiration, creation, dissemination and evolution. Taking ‘Lenore’ as a case study, this essay aims to redress this critical gap by illuminating the ways that fragmentation haunts the mind, the text, and the history of the Gothic as a process as much as a product. It demonstrates that fragmentation operates along lines of cannibalism, resurrection and haunting to establish a pattern of influence that paves the way for modern forms of gothic intertextuality and adaptation. Importantly, it thereby locates fragmentation as a process at the heart of the Gothic mode.


Author(s):  
Jesse Matz

Orlando and other texts express Woolf’s interest in subjective ‘time in the mind’, an interest she shared with other modernists who challenged chronological norms, but Woolf explored other forms of time as well. Some align her work with the theories of Henri Bergson, Mikhail Bakhtin, and Mary Sturt, and this variety—the way Woolf developed forms of time across her career as a writer—tracks with the phenomenological hermeneutics of Paul Ricoeur. His Time and Narrative explains the dialectical pattern according to which Woolf perpetually found new ways for time and narrative to shape each other, culminating in novels that thematize this reciprocal relationship between the art of narrative and possibilities for temporal engagement. Woolf’s early fiction breaks with linear chronology, starting a series of virtuoso performances of temporal poiesis.


Author(s):  
Oleg Gushchin

Chernyakov in his famous monograph reveals the concept of the soul through the opposite — the concept of the mind. But the point is not only in the explication of the concept through the opposite meaning. Following the logic of Chernyakov, the soul and mind at a certain stage fall into a kind of dynamic unity as the highest participation in the divine gaze. Being, according to Aristotle, a common feeling, the soul is through continuous “flipping” of private feelings, and so that in the formula: “I feel and understand what I feel,” the second term is exfoliated, i.e. the terminological limitation has been removed. As a result, the pure movement “feel the feeling of feeling” is released as a continuity of sensual evidence. The soul lives in the gaps of the mind and sees its infinity in them. Chernyakov draws attention to the fact that any distinction is simultaneously and latently the moment of binding distinctions. But the moments of discrimination / binding in soul and mind are given in different ways. Awakening (discriminating), the soul simultaneously connects the different so as to survey the all-encompassing expanse of itself and all that exists in the unity of self-movement. The soul, like the mind, is a form without matter, but in a different way from the mind. The soul also moves towards the object, but does not deviate from it to meet with itself, as the mind does, but passes through the object at the moment when it is already (still) decomposed or is in a de-objectified form. An object, being the energy of the mind, is "weathered" in relation to the soul, leaving a kind of living sensory imprint, the soul revives when it connects sensory imprints of objects, meeting itself in them. Chernyakov, referring to Aristotle, believes that the general feeling really contains in some way all the objects of the senses (but without matter). We explain to ourselves that these objects are in a de-objectified form. Unimpeded by overcoming (opening) the gap of the mind, the soul “sees” (binds) a multitude of sensory forms, in each of which a free gaze as such is released. This is not a gaze fixed on something unchanging. And it is also not a perception, which, as part of a speculative form, adds a new “perceive something” to “I perceive something”. Now the act: “I perceive something” is opened and partially discarded, leaving only an independent, continuous dynamic attachment in the remainder: “perceives” + “perceives” + “perceives”, etc.


Author(s):  
Rolando Vazquez ◽  
Miriam Barrera Contreras

RESUMEN Hay que pensar la decolonialidad en relación a las artes. En esta entrevista exploramos cómo las artes decoloniales se diferencian de la estética moderna/colonial. La decolonización de la estética conlleva la liberación de a la aiesthesis, es decir de las formas de relacionarnos con el mundo y de hacer mundo a través de los sentidos. La aiesthesis decolonial se distingue de los principios del arte contemporáneo y en particular de su sujeción a la temporalidad moderna, abriéndonos hacia las temporalidades relacionales. Los artistas decoloniales ejercen una temporalidad distinta que conlleva no sólo una crítica radical al orden de la representación y de la visualidad modernas sino que también nos dan la posibilidad de entender a la decolonialidad cómo un movimiento cargado de esperanza, cargado de la posibilidad de nombrar y vivenciar los mundos interculturales que han sido negados. PALABRAS CLAVE Decolonialidad, tiempo relacional, esperanza, cuerpo, interculturalidad KAI SUTI AESTHESIS ÑAGPAMANDA KAUSAKUNA TUKUIKUNAWA TAPUCHI SUG RUNATA ROLANDO VÁSQUEZ SUTITA SUGLLAPI Kaipi kawachinakumi iska ruraikuna ñugpamanda chasallata kunaurramanda. Kai suti aiesthesis, kawachiku imasami pai kawa kawachimanda ukusinama paipa iuaikunawa. Aiesthesis kame tukuikunamanda sugrigcha.Lsx artistxs kawachinakumi ñugpamanda kausikuna munankuna kawachingapa charrami kausanakunchi parlanakumi ñugpata imasami mana lisinsiaskakuna allí ruraikuna tukuikunamanda. IMA SUTI RIMAI SIMI: Ñugpamanda, parlaikuna sullai, nukanchi kikin, tukuikuna. DECOLONIAL AESTHESIS AND THE RELATIONAL TIMES. INTERVIEW WITH ROLANDO VÁSQUEZ ABSTRACT We have to hink the decoloniality in relation with the arts. This interview explores the difference between the modern/colonial aesthetic and the decolonial arts. The aesthetic decolonization leads to the release of the aesthesis, ergo it relates in every way to the connection and creation of a world through the senses. The decolonial aesthesis is particularly different from the contemporary art principles in the way it grasps the modern temporality consenting the creation of a path toward relational temporalities. The decolonial artists exercise a different temporality that results in not only a radical criticism to the modern representation and visuality but it makes possible to understand the decolonialization as a hopeful movement, full of possibilities for naming and experiencing neglected intercultural worlds. KEYWORDS Decolonialization, relational time, hope, body, interculturality ESTEHÉSIE DÉCOLONIALE ET LE TEMPS RELATIONNELS. ENTRETIEN À ROLANDO VASQUEZ RÉSUMÉ Il faut penser la décolonisation en relation aux arts. Dans cet entretien on explore comment les arts décoloniaux sont différents de l’esthétique moderne-coloniale. La décolonisation de l’esthétique entraîne la libération de l’estehésie, c’est-à-dire, la libération des façons de nous mettre en relation avec le monde et d’en créer un nouveau à travers les sens. L’estehésie décoloniale se différence des principes de l’art contemporain, principalement pour son fixation à la modernité en nous emmenant vers les temporalités relationnelles. Les artistes décoloniaux exercent avec une temporalité qui n’implique pas juste une critique radicale à l’ordre de la représentation et de la vision moderne, mais aussi de la possibilité de comprendre la décolonisation comme un mouvement plein d’espoir, chargé d’une possibilité de nommer et de mettre en relief les interculturalités qu’ont été niées. MOTS-CLEFS Décolonisation, temps relationnels, espoir, corps, interculturalité ESTESIA DESCOLONIAL E O TEMPO RELACIONAL ENTREVISTA A ROLANDO VAZQUEZ RESUMO Temos que pensar a descolonização em relação as artes. Nesta entrevista é explorado como as artes descoloniais são diferentes da estética moderna-colonial. A descolonização da estética conduz a emancipação da estesia, isto é, das formas de relacionamento com o mundo e da fôrma de fazer mundo a partir dos sentidos. A estesia descolonial distinguese dos princípios da arte contemporânea particularmente pela fixação o tempo moderno, abrindo-nos para a temporalidades relacionales. Os artistas descoloniais exercem uma temporalidade diferente que implica não só uma crítica radical à ordem da representação e à visão moderna, mas também à possibilidade de entender a descolonização como um movimento cheio de esperança, carregado da possibilidade de designar e viver os mundos interculturais que foram negados. PALAVRAS CHAVES Descolonização, esperança, tempo relacional, fôrma, intercultural.   Recibido el 20 de enero de 2015 Aceptado el 26 de febrero de 2015


2019 ◽  
Vol 25 (2) ◽  
pp. 251-257
Author(s):  
Bogdan-Alexandru Furduescu

Abstract One of the purposes of Neuro-Linguistic Programming (international acronym: NLP) is to motivate different skills from specific methods, techniques, tools, processes, theories and models into a single coherent and very Effective when implemented. Most of the methods, techniques, tools, processes, theories and specific models of NLP were created through the process called “modeling”, which, in principle, involves decipting the way in which the mind and how we think (neuro) operates through analyzing language (linguistic) patterns and non-verbal communication, the results of the analysis being integrated step by step in a strategy (programming) that can be used to transfer the ability of other individuals. The most important aspect of NLP is perhaps the practical-pragmatic, tracksuit programs and NLP concepts focusing on the interactive side and experiential learning, precisely in order for these concepts and principles to be fair and fully perceived and understood.


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