Dancing the Virtues, Becoming Virtuous: Procedural Memory and Ethical Presence

Ramus ◽  
2013 ◽  
Vol 42 (1-2) ◽  
pp. 183-206 ◽  
Author(s):  
James Henderson Collins

This paper is an exploration of the performance of Greek drama from the perspective of the performers, more specifically, of the chorus-in-training. The notion that khoreia constitutes an essential part of paideia and ethical instruction is an ancient one. And the notion persists, though in different forms, among scholars of the social and political context of these dramatic performances that to have participated in a chorus was in particular ways to have received training in essential perspectives and experiences of citizens: ‘the events and characters portrayed in tragedy are meant to be contemplated as lessons by young citizens.’ And yet what the members of a chorus were expected to learn, did learn, and, moreover, how they learned, have remained largely unexplored topics.I will suggest ways that we might begin to piece together a baseline of experiences and impressions that come through learning to sing, dance and compete in dramatic festivals. Most of the experiences that I will describe are partly functions of universal properties of the human mind; of course, culture and thoughts and other aspects of shared and individual experience are highly variable. Indeed, the contents of thought are unrestricted. But there are regular, even fixed, ways in which the mind and brain appear to work. I propose to describe an approach to the ways in which the words and movements and environment of dramatic competition are universally present to and apprehended by the senses and minds and bodies of a chorus-in-training. I am not suggesting that there are not other aspects of experience that are important to the performance and appreciation of drama. Rather, I hope to establish at the very least those aspects of training and performance that are necessary and perhaps even sufficient to bring a drama (and I take the chorus to be the most important part of drama) to the arena of competition. I will consider some of the lasting effects of dramatic training and performance on the life of the performer, i.e., how every performer may be changed by his experience.

Author(s):  
Paul F. M. J. Verschure

This chapter presents the Distributed Adaptive Control (DAC) theory of the mind and brain of living machines. DAC provides an explanatory framework for biological brains and an integration framework for synthetic ones. DAC builds on several themes presented in the handbook: it integrates different perspectives on mind and brain, exemplifies the synthetic method in understanding living machines, answers well-defined constraints faced by living machines, and provides a route for the convergent validation of anatomy, physiology, and behavior in our explanation of biological living machines. DAC addresses the fundamental question of how a living machine can obtain, retain, and express valid knowledge of its world. We look at the core components of DAC, specific benchmarks derived from the engagement with the physical and the social world (the H4W and the H5W problems) in foraging and human–robot interaction tasks. Lastly we address how DAC targets the UTEM benchmark and the relation with contemporary developments in AI.


2019 ◽  
Vol 18 (5) ◽  
pp. 610-627
Author(s):  
Oren Ergas

This paper locates the main challenge for education in cosmopolitanism within the nature of education when interpreted as a “mind-making process.” Based on this interpretation, education is currently a process that shapes non-cosmopolitan minds, for the practices generally associated with it habituate the human mind to see “reality” through contingent social narratives. The aspiration of education in cosmopolitanism to cultivate “a sense of feeling at home and caring for the world,” requires practices that also liberate the mind from the contingencies of the social narratives into which it happens to be born. For such purpose, education requires an ethical meta-narrative, which applies to all human beings and appeals to a mutual human language. Following calls for embracing a pluralistic epistemology in policy making, this paper proposes the interdisciplinary field of contemplative studies that focuses on the understanding of the embodied mind, as a point of origin for considering education as such and education in cosmopolitanism in particular. Mindfulness is then interpreted as one possible practical pedagogy based on which we can practice detachment from the contingency of social narratives by cultivating grounded-ness in the non-contingency of pre-conceptual embodied first-person experience.


1858 ◽  
Vol 4 (26) ◽  
pp. 477-507
Author(s):  
J. C. B.

Macbeth, the most awful creation of the poetic mind, is a study every way worthy of those to whom the storms of passion present the frequent cause of mental disease. The historian studies the temper of the mind in its most ardent heats, that he may gain a clue to the causation of human events; the statesman, that he may obtain foreknowledge of tendencies to human action; and the psychologist, for the more beneficent purpose of acquiring that knowledge as the means of alleviating the most terrible of calamities, and of doing that which the terrified physician in this tragedy dared not attempt, of “ministering to the mind diseased.” The philosopher studies the laws of storms, that he may teach the mariner to avoid the destructive circle of their influence; and the physician, whose noble object of study is the human mind, seizes every opportunity of making himself acquainted with the direction and events of its hurricane movements, that he may perchance lead some into a port of safety, or at least that he may assist in the restoration of the torn and shattered bark. But to stand on one side and calmly contemplate the phenomena of human passion, like the chorus in the old Greek drama, is the lot of few. When the elements of human passion are in fierce strife, there is no near standing-place for the foot of science, like the deck of the great steamer which allowed Scoresby to measure the force and speed of the wild Atlantic wave. The vortex of passion tends to draw in all who float near; and tranquil observation of its turmoil can only be made from a standing point more or less remote. On all actual occasions, indeed, it behoves the man whose object of study and of care is the human mind, to observe accurately its phenomena, and to test its springs and sources of action; but it behoves him to accept the testimony of those who have weathered the storm, and also gratefully to appreciate any assistance he may obtain from others who contemplate the same phenomena from different points of view to his own: and there is no one from whom he will derive help of such inestimable value, as from him whose high faculties enables him to contemplate human nature, as it were, from within. The Poet or maker, the same intrinsically with the Seer or gifted observer, is the best guide and helpmate with whom the psychologist can ally himself. He is like the native of a country to whom mountain and stream and every living thing are known, acting as instructor and guide to the naturalist, whose systems and classifications he may hold in slight esteem, but with whom he has a common love and a more personal knowledge for all their objects. Compared with the assistance which the psychologist derives from the true poet, that which he obtains from the metaphysician is as sketchy and indistinct as the theoretical description of a new country might be, given by one who had never been therein, as the description of Australia might be, drawn from the parallel of its climate and latitude with South America or China.


1978 ◽  
Vol 14 (2) ◽  
pp. 183-206 ◽  
Author(s):  
Geoffrey Sampson

I. Noam Chomsky turned the previously rather specialized discipline of linguistics into a subject of considerable general philosophical interest by his argument that the discovery of universal properties of natural language requires us to adopt a ‘nativist’ or ‘rationalist’ view of human mind – a view according to which ‘our systems of belief are those that the mind, as a biological structure, is designed to construct’ (Chomsky, 1976: 7). (I shall use the terms ‘nativism’ and ‘rationalism’ interchangeably in this article, since any difference we make between them is not important in the context of Chomsky's work. The truth is that, as with many philosophical ‘isms’, the two words do duty for a range of many more than two closely related, partly overlapping theses.) When Chomsky began publishing, a widespread attitude to human language was that expressed by Martin Joos (1957: 96): ‘languages [can] differ from each other without limit and in unpredictable ways’. Chomsky claims that this is false: to quote one of his favourite examples, it is perfectly possible to imagine a language which forms yes/no questions simply by reversing the order of the words in the corresponding statements, yet in fact no natural language has a rule remotely like this (even though this rule seems rather simpler, in an absolute sense, than many of the rules which are found in natural languages). Human languages differ in some respects, but in other respects they are all cut to a common pattern. Much of Chomsky's and his followers' work consists of formulating and testing increasingly refined hypotheses about the precise limits within which natural languages may vary.


2010 ◽  
Vol 57 (2) ◽  
pp. 289-303 ◽  
Author(s):  
FELIX BUDELMANN ◽  
PAT EASTERLING

A notable intellectual development of the past decade or two has been the ever-growing interest in human consciousness and the workings of the mind. Sometimes grouped under the umbrella term ‘cognitive sciences’, diverse disciplines such as neuroscience, psychology, philosophy, computer science, and linguistics have all made major contributions to our understanding of the human mind and brain; and the large number of popular science books published in this area show that this can be an engrossing topic for the layperson as much as for experts. In this article we want to explore, at a rather general and non-technical level, how this focus on matters of cognition can help us think about an aspect of Greek tragedy.


1980 ◽  
Vol 239 (1) ◽  
pp. R1-R6
Author(s):  
D. Garfinkel

The amount of information defining a biological system, as specified in its genome, is vastly larger than the amount of information the human mind can handle simultaneously in its short-term memory (7 +/- 2 items at most). In such a situation the mind tends to simplify, linearize, and consider only a few of many variables that may be involved. This may be limiting when an experimenter interprets his own experiments without help from theory or modeling as is common in biology. The Michaelis-Menten model, which is very useful although not necessarily valid, and its linearizations are described as an example of this. The social processes and obligations involved in simplifying complex situations are discussed. Computer simulation provides a method for investigating complex nonlinear systems that does not require excessive simplification of the biological system being studied and whose economics are becoming steadily more favorable.


2019 ◽  
Vol 30 (3) ◽  
Author(s):  
Nerijus Stasiulis

In this article I present the outline of Filosofija. Sociogija 30(3) the articles of which I see as mainly centering around the issue of Man as placed and interacting within social, cultural and political contexts. However, the discussion of the social or political is generally nourished by metaphysical or epistemological issues or insights. The human mind deals with the fundamental questions concerning human nature, the existence or the metaphysical structure of the world, the status of cognition in general and science/ technology in particular. The articles merge into a choir signalling the inescapably social and political mode of our consciousness.


2013 ◽  
Vol 42 (2) ◽  
Author(s):  
Michael Burke

AbstractMuch work has been conducted in the social psychological sciences both modelling and predicting how the storage and retrieval of images and words in the mind operate (e.g. Baddeley 1974, 2000, Damasio 1999, Barsalou 1999). The focus has largely been on the interactions between short-term and long-term regions of memory. Such studies have also on occasion been complemented by behavioural experiments. More recently, a growing body of work has started to emerge from the biological cognitive neurosciences which looks at these same processes with the aid of scanning technologies (e.g. Dehaene 2003, 2009, Ledoux 1998, Eichenbaum 2011). The questions that will be considered in this paper are can these scientific findings be extended to aesthetic objects that are studied in the humanities, and in particular to the style of literary texts, and also can the way literary style figures operate shed light on how the mind and brain might function.


2020 ◽  
Vol 6 (1) ◽  
Author(s):  
André C Pieterse

This article will argue from a Scriptural viewpoint that human nature is not reducible to a set of individual physical characteristics but is embodied and all the qualities of being human are mutually dependent. The substance for this statement is rooted in the biblical confession about the characteristics of the resurrected Body of Christ. This premise could assist the sciences in their quest to define human nature, specifically relating to the mind/brain problem. In addition, it could contribute to the need for consilience and lead scientific research into a more comprehensive understanding of the human mind and brain and its embedded nature.


Author(s):  
Varsha Agrawal

The mind and the mind attached to it are enamored by looking at our geographical environment and the body with a good clean environment leads the human mind towards peace.The focus of various raga-raganis in Indian music is a close relationship with the environment. It is well known that a good thinking, good thoughts, good music etc. all create a good environment.The flow of the river, the flow of air, the noise of trees all create a pleasant musical sound that is supernatural, universal. But in our Samaveda, the pronunciation of Oun, the chanting of mantras, the effect of its sound along with the eloquence, the resonance, the tone of the atmosphere, on the human mind and brain refreshes the mental environment along with the geographical environment and imparts consciousness and consciousness.Therefore, if along with biology, botanical and scientific efforts, all the raga-raginis of Indian music will be used for conservation of the environment, then it will be a perfect and complete tool. In this present age, environmental protection is an important issue and debate on it is to find its remedies and to present them on the path of world welfare. मन और उससे जुड़ा मस्तिष्क जिस प्रकार हमारे भौगोलिक पर्यावरण को देखकर उस पर आसक्त होता है और शरीर को अच्छे स्वच्छ पर्यावरण का साथ मानव मन को सुख शान्ति की ओर ले जाता है। भारतीय संगीत में विभिन्न राग-रागनियों का ध्यान पर्यावरण के साथ घनिष्ठ सम्बन्ध है। ऐसा सर्वविदित है कि एक अच्छा सोच, अच्छे विचार, अच्छा संगीत आदि सभी अच्छे पर्यावरण का निर्माण करते हैं। नदी का बहना, वायु का प्रवाहमान होना, वृक्षों की सांय-सांय सभी एक सुखद संगीत ध्वनि का निर्माण करते हैं जो अलौकिक है, सार्वभौमिक है। परन्तु हमारे सामवेद में ऊँ का उच्चारण, मंत्रों का उच्चारण उद्दात, अनुद्दात, स्वरित के साथ उसकी ध्वनि का वायुमण्डल पर असर मानव मन और मस्तिष्क पर भौगोलिक पर्यावरण के साथ मानसिक पर्यावरण को तरोताजा कर स्फूर्ति और चेतना प्रदान करता है। अतः पर्यावरण के संरक्षण हेतु यदि जैविकी, वानस्पतिकीय व वैज्ञानिक प्रयासों के साथ-साथ भारतीय संगीत की समस्त राग-रागिनियों का भी प्रयोग किया जाएगा तो वह उत्तम और सम्पूर्ण साधन होगा। आज के इस वर्तमान युग में पर्यावरण सरंक्षण महत्वर्पूण मुद्दा है व इस पर बहस होना इसके उपायों को खोजना और उनको प्रतिपादित करना विष्व के कल्याण के पथ पर अग्रसर होना है।


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