Momentary Encounters in Heidegger and Linji

2014 ◽  
Vol 41 (3-4) ◽  
pp. 470-486
Author(s):  
Katrin Froese
Keyword(s):  
Social Structure ◽  
Physical Violence ◽  
Social Encounter ◽  
The Moment ◽  
The Mind ◽  
Conceptual Language

Both Heidegger and Linji throw into question dualistic relationships, which for Heidegger stem from a subject–object dichotomy associated with Western metaphysics and for Linji result from a reification of conventions, social structure, and language. In Contributions to Philosophy, Heidegger emphasizes the moment of the event (Ereignis) in which Da-sein becomes the site for Being’s appearance and withdrawal. In the Linjilu conventions and concepts collapse in moments of social encounter often involving physical violence intended to serve as a counterpoint to the reifying tendencies of the mind. But while Heidegger suggests that he is engaging in a process of overcoming metaphysics, the Linjilu suggests that the process of un-doing the effects of reified and conceptual language is an ongoing one which depends and grows out of the very reification it throws into question.

scholarly journals The teachings of Alexei Chernyakov about the soul and mind: reflections and comments

2021 ◽  
Author(s):  
Oleg Gushchin
Keyword(s):  
General Feeling ◽  
The Senses ◽  
Continuous Dynamic ◽  
Common Feeling ◽  
The Moment ◽  
The Mind

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.

Apologies for the Mind

Worldview ◽  
1976 ◽  
Vol 19 (3) ◽  
pp. 39-44
Author(s):  
Samuel Hux
Keyword(s):  
The Moment ◽  
The Mind

Behind William Hazlitt's eloquence there was certainly vision, and something like courage. For learning does imply, like making, a certain risk—or did. Besides springs and sun, the lurking adder, and there is something ambiguous and awesome about “the shadow of angelic wings.” A certain resolve is thus required if we are to step, in our imaginings, into Einstein's elevator, or test the possibility that we have been living in Plato's cave. It is symptomatic of our times that we feel we must repeat this, even a little insistently and dramatically—that thinking and learning and making, the pursuit of culture, is serious, dangerous business. I am inclined to say that heroism is involved here too, but recognizing that that may sound merely romantic, I settle for the moment on risk.

scholarly journals Law and Organization: Presidential Address the Eleventh Annual Meeting of the American Political Science Association

1915 ◽  
Vol 9 (1) ◽  
pp. 1-15 ◽  
Author(s):  
John Bassett Moore
Keyword(s):  
International Law ◽  
Annual Meeting ◽  
Armed Conflict ◽  
Presidential Address ◽  
American Political Science Association ◽  
The World ◽  
The Moment ◽  
The Mind ◽  
American Political Science ◽  
Science Association

Webster, as a prelude to his reply to Hayne, asked for the reading of the resolution before the Senate, in order that the mind of his hearers might be led back to the original and perhaps forgotten subject of the debate. Today we may well imitate his example, by recurring to fundamental principles. For five months we have stood in the presence of one of the most appalling wars in history, appalling not only because of its magnitude and destructiveness but also because of its frustration of hopes widely cherished that the progress of civilization had rendered an armed conflict between the leading powers of the world morally impossible. As a result we have since the outbreak of the great conflict been tossing about on the stormy sea of controversy, distrustful of our charts and guides, and assailed on every hand with cries of doubt and despair. We have been told that there is no such thing as international law; that, even if its existence be admitted, it is at most nothing but what superior force for the time being ordains; that international understandings, even when embodied in treaties, are practically worthless, being obligatory only so long as they may be conceived to subserve the interests or necessities of the moment; that the only security for the observance of international rules, general or conventional, is force, and that in force we must in the last analysis find our sole reliance.

European Calvinism: history, providence, and martyrdom

1997 ◽  
Vol 33 ◽  
pp. 227-252
Author(s):  
Andrew Pettegree
Keyword(s):  
Early Modern ◽  
The Past ◽  
Modern Age ◽  
New Beginning ◽  
The Reformation ◽  
Conceptual Problems ◽  
Mind Set ◽  
The Moment ◽  
The Mind ◽  
The Church

For students of the Reformation one of the main conceptual problems is undoubtedly the distance between the mind-set of our age and theirs. We look at the Reformation as a new beginning, the moment when the Church fragmented into competing Churches, and one of the fundamental developments of the Early Modern Age: a term which in itself presents a view of progress and change as one of the determining characteristics of the age.Contemporaries, however, had a very different perception; they saw the movement for evangelical reform as one of renovation and renewal. They believed that they were attempting to recover what was best in the past of the Church, which had since become hopelessly corrupted. With others of their contemporaries they despised innovation. One can surely only understand Martin Luther if one recognizes the depth of his conservatism; that his personal crusade was to a large extent fuelled by a sense of moral outrage and indignation at what the papacy had done to his Church.

scholarly journals Palliative Care in Turkish Medical History

2021 ◽  
Author(s):  
Alparslan Koç
Keyword(s):  
Palliative Care ◽  
Social Structure ◽  
Medical History ◽  
Chronic Diseases ◽  
Social Life ◽  
Modern Medicine ◽  
Human Beings ◽  
Quality Life ◽  
Medicine Today ◽  
The Moment

From the moment that human beings begin perceiving the value of life, they have also started to strive for the continuation of life. It would not be wrong to divide Turkish societies into three parts as sociological history. Turkish social life before Islam, the differences in the social structure with Islam, and Europe's social structure with the westernization influx with the end of the 19th century can be examined. Health system and patient care was also greatly affected by these processes. Health care, which was carried on with Shamanism and Herbalism in the old Turkish states and continued with bimarhanes and darüssifas, and health professionals have been mobilized to serve the society with the opportunities of modern medicine today. Acute and chronic diseases that occur with the continuation of life make it difficult to lead a quality life. This process can sometimes be painful. Palliative care is also useful in chronic diseases whose mortality has decreased with successful treatment methods recently applied, but which impairs the quality of life due to the disease. Thus, this process, which puts the patient's relatives psychologically, socially, and financially difficult, and the patient, can be managed more easily. Although it started with reducing and caring for cancer patients' pain, palliative care has now become a necessity in all areas of clinical practice. Our aim in this review is to examine the development process of the concept of palliative care in Turkish medical history.

scholarly journals Structural-spatial scheme of the Tree of Life in the topographical iconicity of the city–temple–icon–human

2019 ◽  
pp. 178-187
Author(s):  
O. Osadcha
Keyword(s):  
Spatial Structure ◽  
Golden Section ◽  
Tree Of Life ◽  
Human Soul ◽  
Structural Principle ◽  
The Moment ◽  
The Mind ◽  
The Relationship ◽  
The City ◽  
The Temple

The article reveals regularities between the spatial structure of the city-temple-icons and the similar structural principle, which, in the context of Hesychast anthropology, acts in the topography of the human soul. The spatial structure of the Tree of Life, a universal symbol contained in the topographical icons of the level and of the city, temple, icon, and human, is developed and proposed. It is proved that the spatial framework of the Tree of Life is the Golgotha ​​Cross. Considerable attention is paid to the analysis of the main spatial zones of the temple-icons, which have a hierarchical construction. It is assumed that the topographical icon of the city-temple-icon-human is arranged in such a way that it is possible to overcome the ontological gap that was created as a result of original sin. Particularly with the help of distinct geometric constants that determine the structure of the Tree of Life, ancient iconographs tried to restrain/seal the gaping hole, which seemed to be an insurmountable Rubicon, at the moment of the fall between the Spirit and the soul, the mind and heart of man, earthly and divine, profane and sacred worlds. Consequently, the use of sacred numbers was deliberately incorporated into sacred texts, icons, and in the architecture and iconographic programs of the temples. It was analyzed that the internal structure/main sacral energy framework of the icon-temple contains compositional nodes associated with the disclosure of the main semantic load in the iconographic program/plot, and are always constructed on the lines of the golden section. Some regularities in the placement of the central figure in the composition of the temple icon are traced. In the temple, as in the icon, the semantic center of the sacred space is the image of Christ the Almighty, who is placed in a top of an equilateral triangle with a side size corresponding to the width of the temple. The center of the Nimbus passes through the golden section. In the context of the relationship between the topography of the icon-temple and the proposed scheme for determining the topography of the human soul. According to the analogy principle, the structural-spatial scheme of the Tree of Life in the anthropological aspect is associated with the stages of the spiritual perfection of the human soul.

scholarly journals “Tollers Zelle” by Anna Korsun: at intersection of Musical Interpretations

2021 ◽  
pp. 51-62
Author(s):  
Nataliya Hnativ
Keyword(s):  
Image System ◽  
Electric Guitar ◽  
Disorder Of Consciousness ◽  
Original Solution ◽  
Specific Composition ◽  
Number Of Publications ◽  
The Moment ◽  
Almost All ◽  
The Mind ◽  
Individual Style

Relevance of the study. Exploring the music of Anna Korsun, who at the moment is one of the most famous, titled and most promising young composers in Europe, the author of the article emphasizes that this allows to learn about the latest processes in European academic music. Considering A. Korsun’s Ukrainian origin, this kind of research is especially important for Ukrainian musicology. The small number of publications, the almost complete absence of scientific works about the composer’s creativity in general or about her specific composition determine the novelty of this article, devoted to a detailed analysis of the “Tollers Zelle” for electric guitar and soprano. This is one of the last vocal works of A. Korsun. The main objective of the study is to identify the musical interpretive potential of the vocal piece “Tollers Zelle”. The methodology in the article is based on methods of structural, linguistic and comparative analysis. Results. The vocal piece “Tollers Zelle” was written by A. Korsun as an assignment with the obligatory condition of using the text based on some specific poem. The composer placed the text of the selected poem by E. Toller at the end of the work immediately after music and chose the life and creativity of the poet in general as the basis of the image system of the piece. According to the mind of author of this article, the content palette of the work consists of images of stupor, pain, solitude, disorder of consciousness, that are realized through dissonant verticals, glissando technique, expressive character of performance, transformation of electric guitar sound into a voluminous, rattling, and cold one with elements of playfulness using a glass and a toy musical box, making a voice close to the sound of an electric guitar. Versions of almost all performers of “Tollers Zelle” differ in some more loose aspects (the pitch and rhythm lines are non-fixed precisely, tempo “ad libitum”) and are close in basic elements — manner of playing and singing, dynamics. Conclusions. The vocal piece “Tollers Zelle” can be analyzed in aspects of composer’s, musicological and performer’s interpretation. The composer’s interpretation demonstrates an original solution of the assignment condition, that indicates the non-standard thinking of A. Korsun within her aesthetic principles. Musicological interpretation by author of this article finds the main images and musical technical aspects of the piece “Tollers Zelle”, its inclusion in the A. Korsun’s individual style and also the closeness of almost all performer’s versions of the piece.

Augustine

2021 ◽  
Keyword(s):  
Middle Ages ◽  
Augustine Of Hippo ◽  
Divine Grace ◽  
European Culture ◽  
Starting Point ◽  
History Of ◽  
Doctrine Of Creation ◽  
The Moment ◽  
The Mind ◽  
First Time

Augustine of Hippo (Thagaste, b. 354–Hippo, d. 430 ce) brings the very person of the thinker onto the philosophical scene for the first time in the history of philosophy, with his existential vicissitudes, his spiritual travails, and his incessant search for truth. Augustine is the ancient figure we know better than anyone else, thanks to the fact that he himself has narrated in the Confessions the external and internal events of his life, from his childhood spent in Roman Africa to his conversion to a radical and demanding form of Christian existence in 386. His conversion also marks the moment in which faith is consciously and programmatically assumed as the starting point of a rational itinerary that aims at understanding the most important truths about God and the human being. Augustine’s contribution to philosophical and theological thought is broad and manifold, from the theory of knowledge and language to the conception of evil and freedom, from the doctrine of creation and time to the analysis of the mind and its acts, from the most difficult questions concerning divine grace and the Trinity to the reading of human history as the interweaving of two mystical ‘cities’. Fundamental terms of the intellectual language of the West—such as ‘sign’, ‘free will’, ‘original sin’, ‘predestination’, ‘relation’—bear the indelible imprint of Augustine’s reflection. Especially sensitive to the influence of Plotinian and Porphyrian Neoplatonism, the gigantic work of this Father of the Church—an essential link between Antiquity and the Middle Ages—has in turn influenced Western Christianity like few others, and through it European culture, right up to modern and contemporary times. Although in Augustine’s thought one cannot clearly distinguish between philosophy and theology, in this article only his works and themes that have greater philosophical prominence today are considered. Therefore, purely theological topics such as the doctrine of divine grace are excluded. Only books published or republished after 1970 are cited, with a few rare exceptions. The remaining bibliography (earlier books, essays contained in collective volumes, and journal articles) can be found by consulting the section Bibliographies.

Two Sociological Outlooks

2016 ◽  
pp. 69-106
Keyword(s):  
Social Structure ◽  
Social Inequality ◽  
Social Mobility ◽  
Capital Accumulation ◽  
Building Blocks ◽  
The Social ◽  
Nature And Nurture ◽  
The Moment ◽  
The Individual

The sociological distinction between ascribed and achieved statuses and the typology of roles attached to them construct “status sets” that form the building blocks of class, social inequality and stratification – the most important components of social structure. Among other topics, this chapter addresses the correspondences between work, salvation, piety and economics, by discussing the complexity of meanings in Islam, and through a discourse on Islamic culture. Both theoretically and empirically, we argue that work and social mobility have advanced by placing emphasis on achieved status rather than ascribed status, as in the Protestant vision. The prevalent assumption is that everybody is born with equal capabilities that can be actualized by individual endeavors. Thus, from the Protestant viewpoint, achieved statuses, and the social roles attached to them to build up the social structure, are more individually than socially based. This statement, that reflects a long debate on the role of nature and nurture, does not mean the authors are underestimating societal resources by an emphasis on psychologism. Attempts are made to avoid both sociologism and psychologism especially where theological foundational concerns are built upon here and beyond. Nonetheless, since creation starts with motivation, there are individuals who are prone to uphold and judge their creations to achieve a status without expert information. That is the moment that societal auditioning in various forms hold individuals' estimation of their creation to the societal standards whether in terms of subjectivity of taste or normative demands of a status. By de-emphasizing ascribed status, the individual's endeavors to gain rewards, material or non-material in this world not only contribute to capital accumulation, or prestige, but also open the avenue for the individual who believes in salvation, or engagement in innovation and scientific experimentation. As functionalists suggest, the expectation of reward, failure, and specialization create social inequality – that is, the qualities such as a degree of religiosity that have nothing to do with the stratification of people. If the degree of religiosity, measured by frequency of attending church or mosque, is able to impact drastically upon societal stratification, then the more stratified societies with large gaps between social classes are able to close them harmoniously.

Prosthetic Vision and Postmortem Cinema

Screen Bodies ◽  
2021 ◽  
Vol 6 (1) ◽  
pp. 103-118
Author(s):  
Anthony Enns
Keyword(s):  
Nineteenth Century ◽  
Visual Perception ◽  
Literary Texts ◽  
The Subject ◽  
The Moment ◽  
The Mind ◽  
Century Science

The nineteenth-century science of “optography” was based on the idea that an image of the last thing seen at the moment of death would be imprinted on the retina. This idea was inspired by the invention of photography, which reinforced the mechanistic notion of the eye as a camera, and it was frequently criticized in nineteenth-century literary texts, in which eyes more often record images generated from within the mind. Belief in optography began to wane at roughly the same time that cinema became a popular form of entertainment, but it continued to appear in several films in which severed eyes function as cameras or optical implants are used to record visual impressions that can be viewed after the death of the subject. This article examines how these optographic narratives continued to reinforce the mechanistic notion of visual perception on which film technology was thought to depend.

Sign in / Sign up

Export Citation Format

Share Document