Introduction

2018 ◽  
Author(s):  
Andreas Stokke
Keyword(s):  
Information Sharing ◽  
Point Of View ◽  
Cognitive Limitations ◽  
The World ◽  
Ordinary Case ◽  
The Universe ◽  
Share Information ◽  
Limited Lifespan

we know to tell many lies that sound like truth,but we know to sing reality, when we will.Hesiod, Theogony 27–28 (trans. M. L. West)Human cooperation and development are underwritten by a practice of information sharing. Given our limited lifespan and point of view, we are dependent on information acquired from others. Our limitations concern both the world and the minds of others. No one can investigate every corner of the universe, or even of their own neighborhood, and we cannot always tell what someone is thinking just by looking at their face. We depend on others to share information with us both about the world and their thoughts. By far, most of the information we acquire from others we acquire from testimony. Language is our best tool for sharing information. This system of using language to overcome our cognitive limitations relies fundamentally on sincerity. In the most ordinary case ...

Сolor and Space in the Traditional Сulture of the Оirats of Мongolia and the Kalmyks of Russia

Secreta Artis ◽  
2021 ◽  
pp. 86-95
Author(s):  
Svetlana G. Batyreva ◽  
Damdin Gantulga
Keyword(s):  
Close Contact ◽  
Point Of View ◽  
Way Of Life ◽  
The World ◽  
Border Culture ◽  
The Subject ◽  
Nomadic Life ◽  
Heaven And Earth ◽  
The Universe ◽  
Vast Area

The traditional culture of homo mobilis has been the subject matter of research both in Russia and abroad. It is the nomadic way of life, largely of the past, that has come into the focus of scholars. This applies, in particular, to Kalmyks, the heirs of the Oirats, who came in the 17th century from Western Mongolia to the steppes of the Northern Caspian region. Nomadic herders explored and developed a vast area resorting to the traditional form of farming. Thousands of years in the constant movement of nomadic life and close linkages with the natural environment affected not only their way of living, but also their cosmovisions, i. e. perceptions of the world. From the point of view of nomads, the “middle world” (the world of people) exists in close contact with heaven and earth. Heaven is the founding father, the creator of all things, the source of everything that happens on earth. This image of the world is associated with a dialectical idea of the mutually exclusive and complementary phenomena of arga and bilig. The philosophical teaching of the Mongols, arga-bilig, extends to the traditional symbolism of color, which expresses ideas about interrelation between the Universe and a Man. The artistic embodiment of religious and philosophical ideas, developed in detail within the worldview of the Oirats of Mongolia, has been further elaborated in the cross-border culture of the Kalmyks of Russia. They preserved and transformed the traditional symbolism of color and space. Comparative analysis of artistic traditions accompanied by the usage of methodologies of history, ethnocultural studies, art history and philosophy enables one to identify the common and different between the cultures of the Oirats of Mongolia and the Kalmyks of Russia.

‘Putting a New Lens on the World’: the Art of Theatrical Alchemy

2009 ◽  
Vol 25 (2) ◽  
pp. 109-117 ◽  
Author(s):  
Philip Ridley ◽  
Aleks Sierz
Keyword(s):  
Young People ◽  
Point Of View ◽  
Contemporary Theatre ◽  
The World ◽  
The Universe

Philip Ridley is one of the most imaginative and sensational playwrights working in Britain today. Born in 1964, he began by studying painting at St Martin's School of Art in London and wrote the highly acclaimed screenplay for The Krays (1990). He made his theatre debut at the Bush Theatre in 1991 with The Pitchfork Disney. Since then, other plays have included The Fastest Clock in the Universe (Hampstead, 1992), Ghost from a Perfect Place (Hampstead, 1994), Vincent River (Hampstead, 2000; Trafalgar Studios, 2007), and the highly controversial Mercury Fur (Paines Plough/Plymouth, 2005). This was followed by Leaves of Glass (Soho, 2007) and Piranah Heights (Soho, 2008). He's also written five plays for young people and many books for children, as well as directing two films from his own screenplays, The Reflecting Skin (1990) and The Passion of Darkly Noon (1995). Ridley continues to divide opinion: depending on your point of view, he's either Britain's sickest playwright or a singular, prolific, and amazingly visionary genius. What follows is an edited transcript of Aleks Sierz talking to Philip Ridley in one of the ‘Theatre Conversations’ series at Birkbeck Centre for Contemporary Theatre, University of London, on 25 October 2007. Aleks Sierz, a Contributing Editor of NTQ, is theatre critic of Tribune and author of the seminal study In-Yer-Face Theatre (Faber, 2001).

scholarly journals Heritage of Tradition from Avesto: Philosophical Analysis

2021 ◽  
Vol 04 (12) ◽  
Author(s):  
Ikrom B. Mirzaev ◽  
Keyword(s):  
Human Dignity ◽  
Point Of View ◽  
Philosophical Analysis ◽  
Philosophical Interpretation ◽  
The World ◽  
High Level ◽  
The Universe

The article analyzes the heritage of Avesto from a philosophical point of view and gives a philosophical interpretation of the role of myths. At the same time, special attention is paid to the perception of the structure of the world. The ideas and philosophy of Avesto that have come down to us show that our ancestors who lived in the Zoroastrian era had a high level of worldview and thinking. Even in these distant times, our ancestors are struck by the fact that the deepest thinking, attitude to nature, existence, integrity and integrity of the universe, nature and human dignity, as well as the preservation of the Motherland are the main tasks of mankind.

scholarly journals The Cop21 Process from the Point of View of the Social Sciences

2016 ◽  
Vol 1 (2) ◽  
pp. 123
Author(s):  
Jan-Erik Lane
Keyword(s):  
Social Sciences ◽  
Policy Implementation ◽  
Social Systems ◽  
Natural Sciences ◽  
Point Of View ◽  
Anthropogenic Sources ◽  
The Social ◽  
The World ◽  
Energy Emissions ◽  
The Universe

<em>Thus far, all the debate about climate change in the myriad of UN conferences and special meetings has been about the application of the theories of the natural sciences to the global warming phenomena. Now, that there is a decision by the governments of the world countries to go ahead with a radical decarbonisation policy in the 21st century, the lessons from the social science theories must be taken into account. The COP21 project is a case of policy implementation, but implementation is difficult. Greenhouse Gases (GHG) like CO2:s stem from the anthropogenic sources of carbon emissions from the factors that drives not only the universe but also all social systems, viz. energy. This article spells out the energy-emissions conundrum of mankind.</em>

Conceptual Features of a Complex Vision of the World

2021 ◽  
pp. 49-52
Author(s):  
Yakov I. Svirsky ◽  
Keyword(s):  
Point Of View ◽  
Science Technology ◽  
Modern Natural ◽  
Modern Natural Science ◽  
The World ◽  
Static View ◽  
Almost All ◽  
The Universe ◽  
Genetic Principle ◽  
Processing Point

Today, almost all spheres of human existence are interpreted – directly or indi­rectly – as permanently becoming, interpreted from a processing point of view realities that do not imply either final fixation or predetermined ultimate goals or states. The world appears not so much in the form of difficult composite dy­namic formation in mechanistic sense, but in the form of mobile, continuously becoming environment, which presupposes special technical researches and ways of staying in it. Such techniques and methods lead to the formation of a non-trivial vision of the universe. And such a vision, aimed at comprehending of emerging realities, presupposing conceptual shifts in modern natural science, technology, humanitarian activity, and more broadly in the very perception of na­ture and society, V.I. Arshinov endows with the epithet “complexity”. In the pro­posed text, a small fragment from the creative heritage of one of the most influ­ential philosophers J. Simondon will be considered, allowing to partially reveal the features of such complexitly oriented thinking. The central theme of Simon­don's philosophical strategy is the conceptualization of how the becomings of beings are realized, or how beings (inanimate, living, technical, mental, social) are individuated. Simondon begins the discussion of this plot with criticism of the hylemorphic scheme, which posits the genetic principle of existence in the form-matter dichotomy and, above all, in the interpretation and theoretical use of such a dichotomy by Aristotle, since, according to Simondon, it was this pair that contributed to the formation of a static view on the world, man and society. In different performances, the form-matter dichotomy can be interpreted in the form of mind-body dichotomies, artificial-natural, living-nonliving, etc. Note that Simondon begins his criticism with the technological substantiation of the hylemorphic scheme, referring to the operation of making a parallelepiped brick from clay

scholarly journals The Gaze of the Soul and of the Angel in the Renaissance Philosophy of Marsilio Ficino

2015 ◽  
Vol 9 (1) ◽  
pp. 58-75
Author(s):  
Marko Uršič
Keyword(s):  
Point Of View ◽  
Human Soul ◽  
Symbolic Form ◽  
The Gaze ◽  
The Earth ◽  
Marsilio Ficino ◽  
Renaissance Period ◽  
The World ◽  
Erwin Panofsky ◽  
The Universe

The Renaissance rediscovered the soul as the focus of the universe. Marsilio Ficino calls the soul the “bond of the world” (copula mundi), because it connects the earth and the heaven, immanence and transcendence, time and eternity. On the other hand, the centre of the world becomes more and more relative during the Renaissance period, and individual souls live more and more in their particular times and spaces. In Renaissance paintings, a soul's point of view is determined by perspective, as developed by Masaccio, Fra Angelico, Piero della Francesca et al., and the very position of the eye also features as a “symbolic form” (Erwin Panofsky). However, above each individual and “mobile” soul there are the wings of the “motionless” angel: super animam mobilem est immobilis angelus, as Ficino says in his renaissance Christianity, in reviewing the Platonic-Gnostic myth of the omnipresent angelic gaze. In the archetype of the angel Ficino perceives a metaphor for the all-knowing Intellect, towards which the human soul ascends. Following the iconology of Ernst Gombrich, this paper also takes notice of the influence of Ficino's philosophy on Botticelli's paintings.

scholarly journals "Blues o Wielkim Ptaku" Kazimierza Świegockiego w perspektywie lektur hermeneutycznych

2018 ◽  
Vol 5 ◽  
pp. 115-127
Author(s):  
Damian Skawiński
Keyword(s):  
General Assumption ◽  
Point Of View ◽  
General Hypothesis ◽  
The World ◽  
The Universe ◽  
Theory Of Literature ◽  
The Way

Kazimierz Świegocki’s Blues o Wielkim Ptaku from point of view of hermeneutic reading In this article I presented a general assumption of hermeneutics as a theory of literature and a research attitude. I used its various elements in my interpretation of the poem Blues o Wielkim Ptaku of the modern Polish poet, Kazimierz Świegocki. I put the general hypothesis of interpretation and then I verified it by examining the specific elements of the text. I discussed the role of the title and date of creation, the way of speaker’s creation and the lyrical hero, the importance of symbolism and shape of the world presented. I described this poem as referring to issues of cosmogony, ontology, metaphysics and hermeneutics as explaining the order of the universe.

scholarly journals Biblical Apologetics: Metahistory and Causal Retrospection

2020 ◽  
pp. 17-25
Author(s):  
Олег Мумриков
Keyword(s):  
Integral Characteristic ◽  
Point Of View ◽  
Natural Evil ◽  
Christian Tradition ◽  
Orthodox Christian ◽  
The Past ◽  
Adam And Eve ◽  
The World ◽  
History Of ◽  
The Universe

Православная христианская традиция рассматривает «естественное зло» - присутствие в природе естественных катаклизмов, страдания и смерти - как следствие первородного греха Адама и Евы. Однако научная картина мира объективно убеждает нас в обратном: «естественное зло» - неотъемлемая характеристика вселенной с момента её возникновения. С богословско-апологетической точки зрения данное противоречие может быть разрешено при взгляде на мировую историю в свете двух событий - грехопадения и искупления как метаисторических, влияющих как на будущее, так и прошлое посредством Божественного предвидения. Автор приводит обоснование возможности данного подхода. The Orthodox Christian tradition considers «natural evil» - the presence in nature of natural cataclysms, suffering and death as a consequence of the original sin of Adam and Eve. However, the scientific picture of the world objectively convinces us in the opposite - «natural evil» is an integral characteristic of the universe since its inception. With the theological and apologetic point of view this contradiction can be resolved when you look at the history of the world in the light of two events: fall of man and Redemption as a superor meta-historical, which influenced the future and the past by Divine foresight. The author provides a rationale for the possibility of this approach.

scholarly journals The Popularization of Astronomy

1990 ◽  
Vol 105 ◽  
pp. 323-327
Author(s):  
Patrick Moore
Keyword(s):  
Hollow Sphere ◽  
German Society ◽  
Point Of View ◽  
North Pole ◽  
The North ◽  
The Earth ◽  
The World ◽  
The Universe

I suppose it is inevitable that astronomy should be one of the easier sciences to “popularize.” The sky is all around us; even our remote cave-dwelling ancestors must have looked up into the sky and wondered at what they saw there, even though they could have no idea of the nature or scale of the universe. Naturally, they believed the Earth to be supreme, and to have everything else arranged around it for our special convenience. Believe it or not, this point of view is not quite dead even now — and this brings me on to my first point.Some time ago I attended a meeting of the International Flat Earth Society, held in London. Its members believe that the world is shaped like a pancake, with the North Pole in the middle and a wall of ice all around. The meeting was quite remarkable, and participants were totally sincere. Later, I rather ill-naturedly put them in touch with a German society whose members maintain that we live on the inside of a hollow sphere, and I understand that they are still fighting it out; but of course this is quite harmless — and as I have often said, the world would be poorer without its “Independent Thinkers.” But other aspects of eccentric thought are less laudable, and of course I am thinking of astrology, which has experienced a curious revival in recent times.

Creation Ex Nihilo: Something from Nothing

2018 ◽  
Author(s):  
Vlatko Vedral
Keyword(s):  
United Kingdom ◽  
Point Of View ◽  
The United Kingdom ◽  
The World ◽  
History Of ◽  
The Creation ◽  
Ex Nihilo ◽  
The Universe ◽  
Being Religious ◽  
Origin Of The Universe

Every civilization in the history of humanity has had its myth of creation. Humans have a deeply rooted and seemingly insatiable desire to understand not only their own origins but also the origins of other things around them. Most if not all of the myths since the dawn of man involve some kind of higher or supernatural beings which are intimately related to the existence and functioning of all things in the Universe. Modern man still holds a multitude of different views of the ultimate origin of the Universe, though a couple of the most well represented religions, Christianity and Islam, maintain that there was a single creator responsible for all that we see around us. It is a predominant belief in Catholicism, accounting for about one-sixth of humanity, that the Creator achieved full creation of the Universe out of nothing – a belief that goes under the name of creation ex nihilo. (To be fair, not all Catholics believe this, but they ought to if they follow the Pope.) Postulating a supernatural being does not really help explain reality since then we only displace the question of the origins of reality to explaining the existence of the supernatural being. To this no religion offers any real answers. If you think that scientists might have a vastly more insightful understanding of the origin of the Universe compared to that of major religions, then you’d better think again. Admittedly, most scientists are probably atheists (interestingly, more than 95% in the United Kingdom) but this does not necessarily mean that they do not hold some kind of a belief about what the Creation was like and where all this stuff around us comes from. The point is that, under all the postulates and axioms, if you dig far enough, you’ll find that they are as stumped as anyone else. So, from the point of view of explaining why there is a reality and where it ultimately comes from, being religious or not makes absolutely no difference – we all end up with the same tricky question. Every time I read a book on the religious or philosophical outlook of the world I cannot help but recognize many ideas in there as related to some ideas that we have in science.

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