The mind of the child, part I: The senses and the will, observations concerning the mental development of the human being in the first years of life.

1890 ◽  
Author(s):  
W. Preyer
Keyword(s):  
Mental Development ◽  
Human Being ◽  
The Will ◽  
The Senses ◽  
The Mind

scholarly journals Filsafat Manusia dalam Bhagavad Gita

2021 ◽  
Vol 12 (1) ◽  
pp. 42
Author(s):  
Ni Wayan Sumertini
Keyword(s):  
Meaning Of Life ◽  
Point Of View ◽  
The Body ◽  
Human Being ◽  
Bhagavad Gita ◽  
Subtle Body ◽  
The Senses ◽  
The Mind ◽  
Bhagavad Gītā ◽  
Visible Body

Humans want to know about the origin, fate, freedom, purpose of life, and the meaning of life. Human philosophy is an analysis of the discussion of the human self from a philosophical point of view. In Hinduism man is not only about the body, but also about the soul. In Hinduism, the body has a layer called <em>Tri Sarira</em>. <em>Tri Sarira</em> consists of <em>sthula sarira</em> (gross body), <em>Suksma Sarira</em> (subtle body), and <em>Antah Karana Sarira</em> (causative body). <em>Sthula Sarira</em> or gross body, is an observable and visible body that can directly interact with society and the environment. This gross body is formed by gross elements, which have visible and form. <em>Suksma Sarira</em> or subtle body is a body consisting of subtle elements, such as mind, intelligence, consciousness, divinity, and the faculties. <em>Antah Karana Sarira</em> or causative body, is the spirit or <em>ātma </em>which gives life to the body so that the body can carry out activities. Body and spirit need each other, the spirit needs the body for <em>karma</em>, while the body needs the spirit to live. The essence of human being born is to learn. Is one way of controlling the mind and focusing the mind on God so that the mind is not carried away by the senses which results in attachment. <em>Paramātm</em>a is the spirit that accompanies <em>ātma </em>in each of his incarnations, while <em>ātma</em> is the soul bound by <em>karma</em>.

scholarly journals "MUSIC AND SOCIETY"

2015 ◽  
Vol 3 (1SE) ◽  
pp. 1-3
Author(s):  
Geeta Mishra
Keyword(s):  
Human Mind ◽  
Human Being ◽  
Conscious Mind ◽  
The Creation ◽  
The Senses ◽  
The Mind ◽  
The Universe

"Music" is a unique creation of the universe, which transmits the senses of the conscious mind of the human being in the pastoral world to create a feeling of unlimited bliss.Innovation in music is the transmission of the emotion of the mind, which is influenced by the environment. Along with the creation and development of the universe, the expression of intensely sensitive feelings of the human mind was communicated in the form of nad (music). Brahm Swaroop "Nad" has contributed significantly in setting the human mind to the pinnacle of divinity by enlightening the Veda knowledge. ‘‘संगीत‘‘ सृष्टि की अनुपम कृति है,जो चराचर जगत में मानव केे चेतन मन की संवेदनाओं को संचारित करके असीम आनंद की अनुभूति कराती है।संगीत में नवाचार मन के संवेग का संचरण है,जो वातावरण से प्रभावित होता है। सृष्टि की रचना एवं विकास के साथ साथ ही मानव मन की तीव्र संवेदनशील भावनाओं की अभिव्यक्ति का संचार नाद(संगीत) के रूप में हुआ। ब्रह्म स्वरूप ”नाद” ने वेद ज्ञान को सामगान से आलोकित करके मानव मन को देवत्व के शिखर पर स्थापित करने में महत्वपूर्ण योगदान दिया है।

The Art of Drawing Distinctions

2019 ◽  
pp. 407-433
Author(s):  
Alexander Kluge
Keyword(s):  
Nineteenth Century ◽  
Human Body ◽  
Cerebral Hemispheres ◽  
Human Being ◽  
The Will ◽  
The Difference ◽  
Alexander Kluge ◽  
The Moment ◽  
The Mind

This chapter highlights the individual's capacity for differentiation. Imagine the human body: take, for example, the mouth, whose capacity for differentiation would be called a sensation. The largest organ, the skin, also has sensation. The ear: therein lies musicality, the sense of balance, the sense of hearing, and rhythm. These sensations are divided between two cerebral hemispheres. All of these sensations play a role in an encounter with another person. The moment when related sensations reach a decision about another human being is called feeling. This is not something sentimental, but rather is subject to the sentimentalization and commercialization of the nineteenth century. In reality, feeling is something very human. It is what a person adds to an objective relation. In order to be able to convey more clearly the difference between sensation and feeling, Alexander Kluge introduces another term: passion. There is the passion of the mind and there is the mind of passion. This is the intensification of the will, feeling, the sum of various feelings pointed in a single direction.

scholarly journals Creative Emotion and Understanding of Democracy in the Philosophy of H. Bergson

Problemos ◽  
2021 ◽  
Vol 99 ◽  
pp. 8-20
Author(s):  
Povilas Aleksandravičius
Keyword(s):  
The Political ◽  
Human Being ◽  
Deep Process ◽  
Dynamic Movement ◽  
Political Rationality ◽  
Political Conception ◽  
Specific Emotion ◽  
The Will ◽  
Élan Vital ◽  
The Mind

In this paper, the concept of creative emotion (émotion créatrice) and the understanding of democracy, which arises out of it, in the philosophy of Bergson is analysed. This specific emotion does not depend on an object’s intellectual representation; therefore, Bergson refers to it as “supra-intellectual.” Contrary to the usual “infra-intellectual” emotions, it is primary in regard of the mind and the will, and it comprises the fundamental matrix of creative acts of the human being. Creative emotion is one of the forms of the intuition of duration that is rooted in élan vital. It not only determines the essential changes in the fields of art, religion or science, but also re-configures the political rationality by revealing a deeper form of sociality. Thus, the presumed anti-sociality of the philosophy of Bergson is denied. In his last work, The Two Sources of Morality and Religion, Bergson shows how creative emotion transforms understanding of democracy and how it turns this political conception into a dynamic movement corresponding to the deep process of the human being and the whole reality.

Nihilistic Thinking as the Self-Will of the Mind and the Projects of Its Overcoming

2020 ◽  
Vol 63 (10) ◽  
pp. 74-87
Author(s):  
Irina N. Sidorenko
Keyword(s):  
Significant Role ◽  
Current Situation ◽  
The Self ◽  
Spatial Perspective ◽  
The World ◽  
The Will ◽  
The Mind ◽  
Radical Transformation

 The author analyzes the conceptions of ontological nihilism in the works of S. Kierkegaard, F. Nietzsche, M. Heidegger, E. Jünger. On the basis of this analysis, violence is defined as a manifestation of nihilism, of the “will to nothingness” and hypertrophy of the self-will of man. The article demonstrates the importance of the problem of nihilism. The nihilistic thinking of modern man is expressed in the attitude toward a radical transformation of the world from the position of his “absolute” righteousness. The paradox of the current situation is that there is the reverse side of this transformative activity, when there is only the appearance of action and the dilution of responsibility. Confidence in the rightness of own views and beliefs increases the risk of the violent imposition of own vision of reality. Historical and philosophical reconstruction of the conceptions of nihilism allowed to reveal the following projects of its comprehension and resolution: (1) the project of “positing of values,” which consists in the transformation of the evaluation, which is understood as another perspective of positing values, leading to the affirmation of being; (2) the project of overcoming nihilism from the space of temporality, carried out through the resoluteness to accept the historicity of own existence; (3) the project of overcoming nihilism as the oblivion of being from the spatial perspective of the “line,” allowing to realize the “glimpse” of being. The author concludes that it is impossible to solve the problem of violence and its various forms of its manifestation without overcoming “ontological nihilism.” Significant role in solving the problem of ontological violence is assigned to philosophy as a critical and responsible form of thinking, which is capable to help a person to bear the burden of the world, to provide meanings and affirm being, as well as to unite people and resist the fundamentalist claims of exclusivity and rightness.

Psychoanalysis and the Existentialist Mind

2018 ◽  
Author(s):  
Jonathan Webber
Keyword(s):  
Psychological Functioning ◽  
Human Being ◽  
Freudian Psychoanalysis ◽  
Radical Freedom ◽  
The Mind

This chapter argues that existentialism is not fundamentally antagonistic to Freudian psychoanalysis, as is often claimed, but rather aims to provide better articulations and explanations of the phenomena that Freud identified than Freud himself achieved. It distinguishes two forms of existentialist psychoanalysis, grounded in the two distinct existentialist theories of human being and psychological functioning identified in previous chapters: a Beauvoirian form based on project sedimentation and a Sartrean form based on radical freedom. It argues that both forms make a more radical break with the Cartesian conceptualization of the mind than Freud achieved, but that the Sartrean form still retains a vestige of Cartesianism that the Beauvoirian form eliminates.

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