Towards a Rewilding of the Ear

2017 ◽  
Vol 22 (1) ◽  
pp. 51-60 ◽  
Author(s):  
André G. Pinto

In this article I outline the idea of an empirical/experiential reconnection to the natural non-human world through the practice of deep listening. I believe that the aesthetic experience is central to a more ecological positioning of the human being on earth and that aesthetic experience should involve a ‘rewilding of the ear’. To discuss this concept, I build an argument from Edgard Varèse’s music as ‘organised sound’ and approach it from a perceptual point of view. This leads to the discussion of other concepts, such as David Dunn’s ‘grief of incommunicability’ (Dunn 1997) and Jean-François Augoyard and Henry Torgue’s ‘sharawadgi effect’ (Bick 2008). Further to this I discuss parallels between Truax’s continuum (Speech–Music–Soundscape) and Peirce’s semiotic system. Taking points from these theories, we can discuss the possibility of the re-tuning of our ears to the wider sound palette of the world. I consider George Monbiot’s concepts of ‘rewilding’ and ‘rewilding of the human life’ (Monbiot 2014), in order to create a parallel to our relationship with the soundscape.

Author(s):  
Bart Vandenabeele

Schopenhauer explores the paradoxical nature of the aesthetic experience of the sublime in a richer way than his predecessors did by rightfully emphasizing the prominent role of the aesthetic object and the ultimately affirmative character of the pleasurable experience it offers. Unlike Kant, Schopenhauer’s doctrine of the sublime does not appeal to the superiority of human reason over nature but affirms the ultimately “superhuman” unity of the world, of which the human being is merely a puny fragment. The author focuses on Schopenhauer’s treatment of the experience of the sublime in nature and argues that Schopenhauer makes two distinct attempts to resolve the paradox of the sublime and that Schopenhauer’s second attempt, which has been neglected in the literature, establishes the sublime as a viable aesthetic concept with profound significance.


Author(s):  
Sergio Espinosa Proa

Las obras de arte son objetos materiales que al mismo tiempo y de modos misteriosos son objetos espirituales (a saber: inmateriales). Utilizando a Kant y a Schiller, en este artículo se opone a la calificación platónica y aristotélica una concepción distinta del arte, que sería una manufactura humana no sometida a la lógica de la apropiación, sino de su contraria. El hombre es un ser racional, pero Kant le otorgó tres dimensiones a esta idea: la razón es conocimiento, mas también compasión y contemplación. Un ser humano tiene intereses teóricos, intereses prácticos... y desintereses múltiples. El "temple estético" al que Schiller hace referencia apunta a esta facultad de no hacer nada, a este aflojamiento de las tensiones, ocupaciones y preocupaciones, al puro deleite (o pavor) de estar meramente en el mundo. La experiencia o la emoción estética aflora cuando no esperamos nada —ni bueno ni malo— de las cosas. Es paradójico que una dimensión de nuestra racionalidad sea la facultad de no esperar, de no buscar, de no modificar o sustituir, de no mover un dedo, de simple y llanamente no hacer nada: es la facultad de dejar llegar, de dejar aparecer (y desaparecer), de dejar ser a las cosas; es la facultad de desactivar —momentáneamente— nuestras otras facultades. Works of art are material objects that at the same time and in mysterious ways are spiritual objects (i. e. immaterial). Using Kant and Schiller, this article opposes the Platonic and Aristotelian qualification with a different conception of art, which would be a human manufacture not subject to the logic of appropriation, but of its opposite. Man is a rational being, but Kant gave this idea three dimensions: reason is knowledge, but also compassion and contemplation. A human being has theoretical interests, practical interests… and multiple interests. The “aesthetic temper" to which Schiller refers points to this faculty of doing nothing, to this loosening of tensions, occupations and worries, to the pure delight (or dread) of being merely in the world. Aesthetic experience or emotion comes to the surface when we expect nothing —neither good nor bad— from things. It is paradoxical that one dimension of our rationality is the faculty of not waiting, of not seeking, of not modifying or substituting, of not moving a finger, of simply doing nothing: it is the faculty of letting come, of letting appear (and disappear), of letting things be; it is the faculty of deactivating —momentarily— our other faculties.


2019 ◽  
Vol 15 (1) ◽  
pp. 25-34 ◽  
Author(s):  
D.A. Leontyev

The paper is focused on one of the key aspects of Fyodor Vasilyuk’s contribution to the elabora¬tion of methodological foundations of psychology, namely, on the construct of lifeworld and ‘lifeworld ontology’ as a metatheoretical framework for the understanding of human life and activity in the world. The paper is subdivided into four sections. The first one gives the justification of Vasilyuk’s approach in terms of ‘lifeworld ontology’, reveals its conceptual connection with the ideas of A.N. Leontiev and S.L. Rubinstein. The second one is dedicated to the concept of lifeworld, its association with specifically human ways of existing in the world, its distinction from the environment and the idea of multiple hu¬man worlds. In the third section, the author reveals, basing on the conceptions of L. Binswanger, E. van Deurtzen and C. Popper, the multidimensional structure of human lifeworld and discusses the mutuality of human-world relationships. In the fourth section. a typology of lifeworlds is offered, based on three core criteria: past/present/future ratio, individual/society relationship, and factual/due/possible ratio as value orientations.


Author(s):  
Fernando Fogliano ◽  
Hosana Celeste Oliveira

This paper presents some considerations regarding the aesthetic experience from a neuroaesthetic point of view. The approach proposed here can take the discussions beyond the field of art allowing the aesthetic experience to be considered as a key aspect of subjectivity and interactions in the world. A reflection on the roles of emotion and language as fundamental aspects of the aesthetic experience is presented. Based on this reflection, some assumptions that are at the core of culture are made and re-framed here considering the postmodern turn.


2000 ◽  
pp. 42-50
Author(s):  
I. M. Petrova

The term "spirituality" now has several interpretations, and the part acquires an excellent, even opposite, meaning in both religious and philosophical doctrines. At the same time, each under the indicated phenomenon understands something of its own. Some authors have in mind historical consciousness, others - the integrity of mental activity, others relate spirituality, first of all with the world of emotions. Undoubtedly, every interpretation of spirituality covers a certain part of the truth. It is worth noting that speaking about spiritual, spirituality and its significance in human being can only be achieved by overcoming the existing bias in the scientific circles and ideological distrust of the very concept of "spirit" and "spiritual." It is not a secret that the spirituality problem was underestimated in the domestic science for a long period, which negatively affected, in particular, the understanding of its content and essence, the treatment of this phenomenon only from the point of view of materialism. From this perspective, the study of S.Prolev, who states that the spiritual exists and manifests itself in various subject forms, whose range is wide - from processes and phenomena of the human psyche to social institutions that provide spiritual production, worthy of attention. Spiritual is understood as a special reality, the "spiritual sphere" of human life


2019 ◽  
Vol 2 (3) ◽  
pp. 85
Author(s):  
Mimi Haetami

Islam, in the view of several nations, especially the western orientalists, who regard Islam as a barrier in the mission of civilization, especially secularist ideologies, have succeeded in trapping Muslim societies into the wrong paradigm in the implementation or practice of religion. This ideology makes a dichotomy in thought for adherents of Islamic teachings by providing an understanding of the separation of the principle of life between the world and the hereafter, general knowledge with religious knowledge, between the physical and spiritual realm. Even though the two are a unified whole and inseparable. Because the presence of religion is a refinement in all dimensions of human life. The formation of a mindset that for someone who wants to succeed in his life, then there is no need to run a world case. Vice versa. Though both are running in balance and together. Al-Quran gives a clear picture, even has become a prayer in daily life as written; "Robbanaa aatina fiddunya hasanah, wafi aahiroti hasanah, waqinaa adzaa bannar" [O Lord, we give goodness to the world and the hereafter and save us from painful adzab]. In connection with the foregoing, sport, which is part of the secularist insulating solution from the point of view of values, is the philosophy of life of every human being.


Author(s):  
G.G. Kolomiets ◽  
◽  
Ya.V. Parusimova ◽  

The appeal to the problem of polyfunctionality of art is caused by the modern post-postmodern situation in the field of philosophical and cultural knowledge, which raised the problem of understanding the essence of art and its existence. A stochastic state was revealed, an uncertainty in view of the transformations of art itself, following not only the footsteps of the changing world, but also anticipating civilizational shifts, guessing a lot of probabilities and possibilities in the cultural movement of humanity. In this regard, the article rethinks the problem of the polyfunctionality of art and puts forward the idea of the polyfunctionality of art in the problematic field of aesthetics. Art is considered by the authors from the point of view of phenomenology and axiology as an aesthetic way of being in the human world, as a valuable interaction of a person with the world, as a subject of constructing new meanings and meanings by the consciousness when meeting with art. The article asserts the polyfunctional essence of art, which, according to the authors, stems from the variety of interpretations of the concept of «art» in the history of aesthetic thought and modern discourse, due to the multidimensional nature of its manifestations in the human life world. After analyzing various approaches to the understanding of art, and following the phenomenological methodology, as well as the ontological method and axiological approach, the authors came to the conclusion that definitions do not answer the question «what is art?», they rather say «what is art for?». In other words, it is not «what is» that is defined, but «what it means». It is noted that the leading functions recognized in aesthetics, such as aesthetic, communicative, harmonizing, transforming, are predominant at certain stages of culture, but they are separate functions of art that do not exhaust the fullness of the multifunctional essence, the ideological integrity of art in culture. It is pointed out that at the present stage, the features of openness, isolation, and «atomicity» of the communicative discourse are becoming more and more acute, leading to a change in the models of art functions, determining the problematic nature of the aesthetic «super-function» of art in the promotion of civilizational and cultural space. The idea of the polyfunctional essence of art presupposes a specific form of mental development of the polyfunctionality of art, is the principle of explaining the existence of art and includes the process of further searching for the definition of art on the basis of its multi-valued existence in culture.


2021 ◽  
Vol 20 (1) ◽  
Author(s):  
I Nyoman Linggih

Statue is one form of fine arts which is known as the aesthetic experience which come out from the forms of three dimension. Ruci /Nawa Ruci is the form of God or Ida Shang Hyang Widhi in a form of one and only. The Ruci statue has an aesthetic appearance physically. The Ruci statue is a complete group, the united of one figure to another figure from point of view form structure and the existence of statue composition. The Ruci statue has functions: sacred function, ritual/ceremony function, religious aesthetic function. The Ruci statue is symbolize as a snake or dragon in the ocean wave which describe all commitment of human life in the real world which always bring the flows of human life uncertain. Bhima who is known as a micro cosmos figure or as a human being who looking for his true self and wants to find himself. Ruci/ Acintya represent in the statue is presented the sense of “Me” belong to every human life. So that the real phenomenon of Ruci statue is about dialog between soul (atma) with the highest soul (paramatma)in order to find out the real meaning.


Itinera ◽  
2021 ◽  
Author(s):  
Giovanna Caruso

What is the relevance of art for human life? This question can be answered if life is understood from life-performance and art from artworks. From this perspective, the human being – understood as a being in a self-researching process – and the work of art – conceived as an experience-figure – show a structural correspondence: a constitutive unfathomability. Both, human being and art, can only be adequately understood as open processes of their respective self- realization. Because of this correlation and, at the same time, considering their fundamental difference, the aesthetic experience enables the human being to objectify the process of self-research. Thus, the existential relevance of art to life becomes concrete in that the aesthetic experience that makes the artwork the unique unfathomability that it is, reveals itself as an excellent path to the process of self-research, which makes human beings the unique unfathomability that he or she is.


Author(s):  
В. М. Волкова ◽  
Е. И. Скирмонт ◽  
Л. М. Смирнова ◽  
С. Б. Климашева ◽  
Е. Л. Зимина ◽  
...  

По данным ВОЗ, за последнее столетие продолжительность жизни человека значительно увеличилась во всем мире, но этот процесс неизбежно сопровождается старением. Поэтому лица, достигшие пожилого и старческого возраста, нередко становятся немощными, особенно в физическом плане. В итоге, таким людям всё труднее даются движения, связанные с самообслуживанием и передвижением, при пользовании типовой одеждой и обувью. В процессе обследования 55 пациентов 60-87 лет, проведённого впервые с позиций медико-социальной реабилитации, получены данные о характере ограничений физических возможностей этого контингента людей, существенно осложняющих использование ими типовой одежды и обуви. Основной вывод работы заключается в актуальности разработки медико-технических требований, предъявляемых к проектированию и производству одежды и обуви специально для данной категории людей с учетом их измененных антропометрических параметров и характерных для них функциональных ограничений. According to the World Health Organization, human life expectancy has increased signifi cantly around the world over the past century, but this process is inevitably accompanied by aging. Therefore, persons who have reached the elderly and senile age often become infirm, especially physically. As a result, such people find it increasingly difficult to make movements related to self-service and movement when using standard clothing and shoes. In a study of 55 patients (from 60 to 87 years), conducted for the first time from the point of view of medical and social rehabilitation, data were obtained that reveal the nature of physical limitations of this group of people, which significantly complicate them use of standard clothing and shoes. The main conclusion of the work is the relevance of the development of medical and technical requirements for the design and production of clothing and footwear specifically for the elderly and senile taking into account their changed anthropometric parameters and their characteristic functional limitations.


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