Pataquericalism: Quantum Coherence between the East and West

boundary 2 ◽  
2021 ◽  
Vol 48 (4) ◽  
pp. 231-254
Author(s):  
Runa Bandyopadhyay
Keyword(s):  
Quantum Coherence ◽  
Zen Buddhism ◽  
Modern Science ◽  
Point Of View ◽  
Infinite Space ◽  
Philosophy Of Life ◽  
The World ◽  
East And West ◽  
The Mind ◽  
The Universe

Abstract Charles Bernstein's pataquericalism is not just a poetics but a philosophy of life, a leftist way to wrench freedom from authority to recognize the actual face of reality that toggles us with hope and despair, to explore hitherto undreamed regions of the mind in order to acquire a new point of view—to inquire into language, into poetics, into life, into reality. This poetics indeed resonates with Barin Ghosal's Expansive Consciousness theory in the world of Bengali New Poetry. Both are inventive poetics of an eccentric centrifugal journey toward infinite possibilities with intuitive leaps to open up an infinite space. This is to interenact with the endless rhythm of the cosmic dance of energy of the universe to harmonize our relationship with Eastern mystic philosophy of Upanishad/Zen Buddhism as well as modern science. This essay is intended to find the quantum coherence between the voices/processes/thoughts of different poets, scientists, and philosophers of the East and West.

scholarly journals Telaah Epistemologis Harmonisasi Sufisme dan Surealisme dalam Perspektif Adonis

2018 ◽  
Vol 4 (2) ◽  
pp. 255-281
Author(s):  
Asmara Edo Kusuma
Keyword(s):  
Phenomenological Approach ◽  
Point Of View ◽  
The Other ◽  
Religious Institution ◽  
Religious School ◽  
Philosophy Of Life ◽  
The World ◽  
The Absolute ◽  
The Universe ◽  
Epistemological Point

This article explores the idea of mysticism promulgated by Adonis. To him, his works are an attempt to arrive at the disclosure of the visible and the hidden (al-kashf ‘an al-mar’ wa al-lā mar’ī). He acknowledges that the effort is based on the concept of ẓāhir and bāṭin within Sufism. The element of mysticism in Adonis’s idea has been manifested through the harmonization of Sufism-Surrealism. He uses other perspectives in defining Sufism and Surrealism; a perspective that enables the harmonization of both. To investigate the harmonization, the author employs epistemological point of view coupled with phenomenological approach as the methods of analysis of Adonis’s texts. The study reveals another type of Sufism and Surrealism, which emanates from the world of Adonis. Adonis has understood Sufism and Surrealism as two separate realms but they share one similar purpose, namely being identical with the Absolute or united with Him. Most radically, he views Sufism as a non-religious school, instead a universal philosophy of life to understanding the Universe. On the other hand, Adonis sees Surrealism as another form of mysticism, i.e. mysticism with no religious institution;  

scholarly journals STUDY OF PURUSH SIDDHANT WITH SCIENTIFIC APPROACH

2021 ◽  
Vol 9 (11) ◽  
pp. 2840-2843
Author(s):  
Pramod Kumar ◽  
Pramod Kumar Prasad ◽  
Gupta S.S
Keyword(s):  
Indian Philosophy ◽  
Modern Science ◽  
Reversible Reaction ◽  
Ultimate Truth ◽  
Living World ◽  
Life And Death ◽  
Scientific Approach ◽  
The Mind ◽  
The Universe

The word “Purush" in its most social sense means man but in the aspect of Ayurveda, the term purush is repre- sented as atma or chetana dhatu (chetana-life and dhatu-element). The concept of the existence of atman (soul) is generally not accepted by modern science. According to Indian philosophy, the ultimate truth or absolute soul is one and he is Chetana (Sarvam Khalu Idam Brahm). Treatment of Panchmahabhut Sharir with presence of purush is known as Chikitsya Purush. Purush is supreme soul, pure conscious, unchanging, immortal neither birth nor death. It is essential for the creation of the universe and the living world. In the presence of purush gains knowledge through the mind. All the actions through karmendriyas, desire, pleasure, pain, life and death are per- formed. The purush (Kshetrajy) is lord of the house (Kshetra). The role of Purush in Srusti is laya & parlay which is the same as catalyst’s work in a reversible reaction. Keywords: Purush, Types, Karma Chikitsa, Chaturvinshatika, Rashi, Punarjanma

Moving Further Beyond Secularism: A “Lutheran” Reading of the Cosmology of Thomas Nagel

2018 ◽  
Vol 60 (2) ◽  
pp. 229-254
Author(s):  
Yiftach Fehige
Keyword(s):  
Modern Science ◽  
Human Mind ◽  
Christian Theology ◽  
Thomas Nagel ◽  
Metaphysical Theory ◽  
History Of ◽  
Individual Consciousness ◽  
The Mind ◽  
The Relationship ◽  
The Universe

Summary Thomas Nagel has proposed a highly speculative metaphysical theory to account for the cosmological significance that he claims the human mind to have. Nagel argues that the mind cannot be fully explained by Darwinian evolutionary theory, nor should theological accounts be accepted. What he proposes instead is an explanation in terms of cosmological non-purposive teleological principles. Our universe awakens to itself in each and every individual consciousness. What comes to light in a pronounced manner when consciousness arises, are the mental aspects of the stuff that the universe is made of. These mental aspects are always concurrently present with the physical aspects of the basic elements that constitute the universe. This paper situates Nagel’s cosmology in the context of discussions of the relationship between modern science and Christian theology. It focuses on the history of modern science’s efforts to locate the origins of humanity. The aim of the paper is to present a qualified “Lutheran” reading of Nagel’s theory of the cosmological significance of the human mind. This will unearth strong reasons to think that Nagel’s cosmology is less secular than it claims to be.

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.

Phenomenology, epistemic issues in

2018 ◽  
Author(s):  
Jane Howarth
Keyword(s):  
Practical Knowledge ◽  
Modern Science ◽  
Phenomenological Method ◽  
Radical Critique ◽  
The World ◽  
The Status ◽  
Postmodern Thought ◽  
Continental Tradition ◽  
The Mind

Phenomenology is not a unified doctrine. Its main proponents – Husserl, Heidegger, Sartre and Merleau-Ponty – interpret it differently. However, it is possible to present a broad characterization of what they share. Phenomenology is a method of philosophical investigation which results in a radical ontological revision of Cartesian Dualism. It has implications for epistemology: the claim is that, when the foundations of empirical knowledge in perception and action are properly characterized, traditional forms of scepticism and standard attempts to justify knowledge are undermined. Phenomenological method purports to be descriptive and presuppositionless. First one adopts a reflective attitude towards one’s experience of the world by putting aside assumptions about the world’s existence and character. Second, one seeks to describe particular, concrete phenomena. Phenomena are not contents of the mind; they all involve an experiencing subject and an experienced object. Phenomenological description aims to make explicit essential features implicit in the ‘lived-world’ – the world as we act in it prior to any theorizing about it. The phenomenological method reveals that practical knowledge is prior to propositional knowledge – knowing that arises from knowing how. The key thesis of phenomenology, drawn from Brentano, is that consciousness is intentional, that is, directed onto objects. Phenomenologists interpret this to mean that subjects and objects are essentially interrelated, a fact which any adequate account of subjects and objects must preserve. Phenomenological accounts of subjects emphasize action and the body; accounts of objects emphasize the significance they have for us. The aim to be presuppositionless involves scrutinizing scientific and philosophical theories (Galileo, Locke and Kant are especially challenged). Phenomenology launches a radical critique of modern philosophy as overinfluenced by the findings of the natural sciences. In particular, epistemology has adopted from science its characterization of the basic data of experience. The influence of phenomenology on the analytic tradition has been negligible. The influence on the Continental tradition has been greater. The phenomenological critique of modern science and philosophy has influenced postmodern thought which interprets the modernist worldview as having the status of master narrative rather than truth. Postmodern thought also criticizes the positive phenomenological claim that there are essential features of the lived-world.

Coming To Be Without a Cause

Philosophy ◽  
1990 ◽  
Vol 65 (253) ◽  
pp. 261-270 ◽  
Author(s):  
T. D. Sullivan
Keyword(s):  
Human Nature ◽  
Modern Science ◽  
Thomas Reid ◽  
Human Thought ◽  
Efficient Cause ◽  
The Mind ◽  
The Universe ◽  
Do So

Quentin Smith contends that modern science provides enough evidence ‘to justify the belief that the universe began to exist without being caused to do so.’There was a time when such a claim would have been dismissed because it conflicts with a principle absolutely fundamental to all human thought, including science itself. As Thomas Reid expressed the matter:That neither existence, nor any mode of existence, can begin without an efficient cause is a principle that appears very early in the mind of man; and it is so universal, and so firmly rooted in human nature, that the most determined scepticism cannot eradicate it.

scholarly journals Dualism or Duality?

1913 ◽  
Vol 6 (2) ◽  
pp. 156-171 ◽  
Author(s):  
John Wright Buckham
Keyword(s):  
The Third ◽  
The World ◽  
Principle Of Duality ◽  
The Mind ◽  
The Universe

Do we live in an intrinsically rent and warring world? or is the schism only apparent, veiling a fundamental and all-pervasive harmony? or is the universe of such a nature as to admit of a conflict which, though it has sprung up within it, is not of it?These three possibilities offer themselves to the mind that is trying to push through the world of appearances into the world of reality. The first is the conclusion of Dualism. The second is the conclusion of Monism. The third is an undifferentiated, but long prevalent and well-grounded, conviction, sometimes wrongly identified with dualism, sometimes with monism, but in reality independent of both. For want of a better term we may call it the principle of Duality.

scholarly journals Fire in the mind: changing understandings of fire in Western civilization

2016 ◽  
Vol 371 (1696) ◽  
pp. 20150166 ◽  
Author(s):  
Stephen J. Pyne
Keyword(s):  
Natural Science ◽  
Natural Philosophy ◽  
Human Life ◽  
Modern Science ◽  
Western Civilization ◽  
Human History ◽  
Human Thought ◽  
The World ◽  
The Mind

For most of human history, fire has been a pervasive presence in human life, and so also in human thought. This essay examines the ways in which fire has functioned intellectually in Western civilization as mythology, as religion, as natural philosophy and as modern science. The great phase change occurred with the development of industrial combustion; fire faded from quotidian life, which also removed it from the world of informing ideas. Beginning with the discovery of oxygen, fire as an organizing concept fragmented into various subdisciplines of natural science and forestry. The Anthropocene, however, may revive the intellectual role of fire as an informing idea or at least a narrative conceit. This article is part of the themed issue ‘The interaction of fire and mankind’.

‘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 LITERATURE IN PAINTING / PAINTING IN LITERATURE

2019 ◽  
Vol 7 (11) ◽  
pp. 5-9
Author(s):  
Shobhana Joshi
Keyword(s):  
Human Beings ◽  
The World ◽  
The Mind ◽  
The Universe

English : The world is pictorial, it is also a movie. "Who is this painter"! Do not know! But a small part of the universe is born in the middle of these pictures and movies, it is time-consuming. One watches these movies during the movement of breaths and stops. This which he sees, passes through the camera of his eyes and is printed in the mind and heart. He is restless. Let me share that print. A hieroglyph of this sharing from the rest. The script rang, the pictures were painted, the colors were unrefined. Manas became fertile, art enriched by imagination. Art grew to vibrancy from the sentiments of human beings progressed by primitive barbarism. The infinite beauty of the parallel vision of creation embodied dance art, singing art with Prabhavishnuta. The instruments were unmodified. When the replica of nature was found to be a sound form, the concrete shape from the soil and stone was found in the form of "sculpture". Hindi : सृष्टि चित्रलिखित सी है, चलचित्र भी है। ''ये कौन चित्रकार है''! पता नहीं! पर सृष्टि का एक क्षुद्र हिस्सा भर मनुष्य इन चित्रों-चलचित्रों के बीच ही जनमता है, काल-कवलित होता है। सांसों के आने-जाने और रूक जाने की अवधि में इन चलचित्रों को देखता है। यह जो वह देखता है, उसकी आँखों के कैमरे से गुजरकर दिल-दिमाग में छपता है। उसे बैचेनी होती है। उस छपे को साझा करूँ। इस साझा करने की बैचेनी से जनमी चित्रलिपि। लिपि की बेल फैली, चित्र रचे चितेरों ने, रंग अविष्कृत हुए। मानस उर्वर हुआ, कल्पना से कला समृद्ध हुई। आदिम बर्बरता से आगे बढ़े मनुष्य के भावों से कला को स्पन्दन मिला। सृष्टि के समानांतर दृष्टि के अपरिमित सौंदर्य ने प्रभविष्णुता के साथ नृत्य कला, गायन कला को मूर्त्त किया। वाद्य अविष्कृत हुए। प्रकृति की प्रतिकृति ध्वनि रूप पा गयी तो मिट्‌टी और पत्थर से ठोस आकार ''मूर्तिकला'' रूप में मिला।

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