scholarly journals ФЕНОМЕН НЕРЕФЛЕКСИВНОЇ (ЕМОЦІЙНОЇ) СВІДОМОСТІ САРТРА

2019 ◽  
Vol 9 (1) ◽  
pp. 16-21
Author(s):  
Рафал Абрамцьов
Keyword(s):  
Human Consciousness ◽  
Phenomenological Method ◽  
Personality Psychology ◽  
Behavioral Psychology ◽  
Beliefs And Values ◽  
External Objects ◽  
The World ◽  
Creative Experience ◽  
The Subject ◽  
Organic Bond

У статті аргументується засаднича теза екзистенційно-феноменологічної концепції Сарт­­ра про первинну нерозчленовану єдність людини та її свідомості і світу, до якої вона, як су­б’єкт, залучена завдяки притаманній їй інтенціональності – спрямованості на зовнішні пред­ме­ти. Нерефлексивна свідомість функціонує на спонтанному чуттєвому рівні пізнання і не ске­ро­вується свідомим себе «Я». Цим самим нерефлексивна (емоційна) свідомість людини репрезентує екзистенційний модус буття у світі як творчого переживання і нетривіального бачення об’єктів пізнання в щоразу нових зв’язках і відношеннях. При цьому емоція постає специфічним способом пізнання суб’єктом «об’єктивної» дійсності, що відрізняє її від деяких інших психічних процесів своєю непозиційністю, тобто стихійною безпосередністю й органічним зв’язком із оточенням.  Застосування феноменологічного методу в психології особистості, що базується на пред­ста­в­леному уявленні, дасть змогу реалізувати цілісний аксіологічний підхід до вивчення психічних явищ, який враховує актуальний життєвий контекст буття людини, її потреби, мотиви, інт­ереси, переконання і цінності.                Так трактований феномен нерефлексивної (емоційної) свідомості Сартра протистоїть як редук­ціонізму позитивістської (біхевіоральної) психології, так і психоаналізу Фройда, але вод­но­час може бути стимулом для розгортання досліджень у царині сучасної когнітивної психології, зокрема психології емоційного інтелекту The article argues the fundamental thesis of Sartre’s existential and phenomenological concept of initial undivided unity of a person with its consciousness and the world which it belongs to as the subject due to its characteristic intentionality – focus on external objects. Non-reflexive consciousness functions on the spontaneous sensual level of cognition and is not directed by the conscious of the self "I". Thus, the non-reflexive (emotional) human consciousness represents the existential modus of being in the world as a creative experience and non-trivial vision of objects of cognition in every time new connections and relations. Herewith, emotion acts as a specific way of experiencing "objective" reality by the subject which differs it from some other mental processes by its non-positionality, that is, by accidental spontaneity and organic bond with the environment. The application of the phenomenological method in the personality psychology based on the presented ideas makes it possible to realize the integral axiological approach to the study of mental phenomena considering human actual vital context of being, its needs, motives, interests, beliefs and values. The interpreted in such a way Sartre’s phenomenon of non-reflexive (emotional) consciousness opposes to both reductionism of positivist (behavioral) psychology and Freud’s psychoanalysis but at the same time it could be an incentive for the deployment of study in the field of modern cognitive psychology, psychology of emotional intelligence in particular

Transfer of consciousness. Considering its possibility or fantasy from the religious and scientific perspectives

DIALOGO ◽  
2021 ◽  
Vol 7 (2) ◽  
pp. 189-200
Author(s):  
Tudor-Cosmin Ciocan ◽  
Any Docu Axelerad ◽  
Maria CIOCAN ◽  
Alina Zorina Stroe ◽  
Silviu Docu Axelerad ◽  
...  
Keyword(s):  
Artificial Intelligence ◽  
Eternal Life ◽  
Human Consciousness ◽  
Religious Believer ◽  
Actual Knowledge ◽  
Holistic Understanding ◽  
The World ◽  
The Subject ◽  
Human Feature ◽  
The Brain

Ancient beliefs such as astral projection, human possession, abduction and other similar are not only universal, taught by all religions, but also used as premises for core believes/expectations, such as after-life, eternal damnation, reincarnation, and many others. Transferring Consciousness to a Synthetic Body is also a feature of interest in our actual knowledge, both religious as for science. If immortality were an option, would you take it into consideration more seriously? Most people would probably dismiss the question since immortality isn’t a real deal to contract. But what if having eternal life was a possibility in today’s world? The possibility of the transfer of human consciousness to a synthetic body can soon become a reality, and it could help the world for the better. Thus, until recently, the subject was mostly proposed by religion(s) and saw as a spiritual [thus, not ‘materially real’ or ‘forthwith accomplishable’] proposal therefore not really fully engaged or trust if not a religious believer. Now, technology is evolving, and so are we. The world has come to a point where artificial intelligence is breaking the boundaries of our perception of human consciousness and intelligence. And with this so is our understanding about the ancient question ‘who are we?’ concerning consciousness and how this human feature sticks to our body or it can become an entity beyond the material flesh. Without being exhaustive with the theme's development [leaving enough room for further investigations], we would like to take it for a spin and see how and where the religious and neuroscience realms intersect with it for a global, perhaps holistic understanding. Developments in neurotechnology favor the brain to broaden its physical control further the restraints of the human body. Accordingly, it is achievable to both acquire and provide information from and to the brain and also to organize feedback processes in which a person's thoughts can influence the activity of a computer or reversely.

scholarly journals El acceso al pasado en una sociedad acelerada

2021 ◽  
Vol 24 ◽  
pp. 11-32
Author(s):  
Iker Samper Ayape
Keyword(s):  
The Internet ◽  
The Past ◽  
External Objects ◽  
The World ◽  
Current Context ◽  
The Subject ◽  
Siglo Xx ◽  
The Relationship ◽  
With Memory ◽  
Sobre Todo

Tras los acontecimientos bélicos que asolaron el mundo durante el siglo XX, en concreto, a partid de 1980, aumento el interés y el acercamiento teórico sobre el pasado y la memoria. Partiendo de ello, la cuestión a tratar en el presente trabajo es: qué características tiene nuestro presente y cómo esto determina algunas formas de acceso al pasado. Para luego preguntarnos sobre la relación que se establece con los memoriales, es decir, en qué medida el contexto o condiciones del sujeto mediatizan su relación con la memoria. Dado que la reflexión acerca de la memoria puede estar condicionada por las características propias de nuestro contexto: aceleración social. El acercamiento que puede tener un sujeto perteneciente a las generaciones más alejadas de lo acontecido en el siglo XX difiere mucho de la relación que pueden tener aquellos que vivieron el suceso o las consecuencias de una forma más inmediata. Por ello, debemos preguntarnos: ¿Hemos -sobre todo las generaciones más jóvenes- volcado la memoria y el conocimiento en objetos externos a los que recurrir y de esa manera no llevar el peso y poder adaptarnos al contexto actual? Estos objetos portadores de la memoria y conocimiento, como las imágenes, internet, o los memoriales, etc. ¿Están sólo bajo una lógica del consumo inmediato?, o ¿es el tipo de uso más potenciado? ¿Qué relación establecemos con los memoriales? Monumentos creados con el fin de recordar. After the warlike events that devastated the world during the 20th century, specifically, from 1980, interest and the theoretical approach on the past and memory increased. Starting from this, the question to be dealt with in the present work is: what characteristics does our present have and how this determines some forms of access to the past. To then ask ourselves about the relationship that is established with memorials, that is, to what extent the context or conditions of the subject mediate his relationship with memory. Since the reflection on memory can be conditioned by the characteristics of our context: social acceleration. The approach that a subject belonging to the generations furthest away from what happened in the twentieth century may have differs greatly from the relationship that those who experienced the event or the consequences can have in a more immediate way. For this reason, we must ask ourselves: Have we - especially the younger generations - turned memory and knowledge into external objects to turn to and thus not carry the weight and be able to adapt to the current context? These objects that carry memory and knowledge, such as images, the internet, or memorials, etc. Are they only under a logic of immediate consumption? Or is it the most enhanced type of use? What relationship do we establish with the memorials? Monuments created in order to remember.

scholarly journals Made From Movement: Michael Snow's That/Cela/Dat, Marie Menken's Arabesque for Kenneth Anger, and Richard Serra's Double Torqued Ellipse

2021 ◽  
Author(s):  
Angela G Joosse
Keyword(s):  
Careful Study ◽  
Human Consciousness ◽  
Phenomenological Method ◽  
Work Of Art ◽  
Change Over Time ◽  
Critical Writing ◽  
Philosophical Reflection ◽  
The World ◽  
16Mm Film ◽  
Over Time

Made from Movement works towards a theory of art that is grounded in movement. Thinking through movement allows for consideration of the temporal presence and experience of artworks, and enables an approach to art that crosses aesthetic boundaries. This study is carried out through close hermeneutic studies of three distinct artworks: Michael Snow's video gallery installation That/Cela/Dat (2000), Marie Menken's 16mm film Arabesque for Kenneth Anger (1958 – 1961), and Richard Serra's steel sculpture Double Torqued Ellipse (1997). Movement in these artworks does not appear merely as change over time or change of place, but rather as something that is coherent and consistent with itself but does not conclude itself, something that is in continual flux but does not try to achieve an end point, and something that holds forth and protects potent encounters with otherness. Movement, grasped in this way, is irreducible, generative, and tensile. The particular approach to this study is drawn from Samuel Mallin's phenomenological method of Body Hermeneutics. The method continues Heidegger's focus on singular artworks, and accepts that any particularly strong work of art is as worthy of careful study as any noteworthy work of philosophy or theory. Furthermore, drawing on Merleau-Ponty's philosophy, the method works from a conception of human consciousness that includes our affective, movingbody, perceptual, as well as cognitive integrations with the world. All four of these distinct, yet overlapping, regions of consciousness are embodied, and thus require physical situatedness with the phenomena to be described. Hence, the phenomenological descriptions in the dissertation are developed from writing done in the presence of the artworks, and the themes of movement are drawn from the phenomena shown by the artworks themselves. Through its embodied approach, and by working itself out through themes of movement encountered in three distinct works of art, Made from Movement contributes insights into topics of temporality, technology, language, femininity, perception, cinema, and art. In addition to offering critical writing on artworks by Snow, Menken, and Serra, the three hermeneutic studies also contribute philosophical reflection on the work of Merleau-Ponty, Heidegger, Irigaray, and Wittgenstein, among others.

scholarly journals ŽMOGIŠKOJI ERDVĖ: KULTŪRINĖ KRAŠTOVAIZDŽIŲ IR VIETOVIŲ FENOMENOLOGIJA

Problemos ◽  
2011 ◽  
Vol 79 ◽  
pp. 103-114
Author(s):  
Tõnu Viik
Keyword(s):  
Phenomenological Method ◽  
Cultural Form ◽  
The Gaze ◽  
Theory Of Meaning ◽  
The World ◽  
The Status ◽  
Specific Meaning ◽  
The Subject ◽  
Spatial Formations

Straipsnyje fenomenologiniu metodu analizuojamas kraštovaizdžio ir kitų erdvinių struktūrų suvokimas. Erdvinė struktūra suprantama kaip erdvės sritis ar teritorija, turinti specifinę prasmę, kurią patiria stebintis subjektas. Aiškinant, kaip erdvinė struktūra įgauna prasmę, kuri ją apibrėžia kaip kraštovaizdį, namus ar šalį, remiamasi Husserlio prasmės konstitucijos teorija. Teigiama, kad, be subjekto pozicijos ir objektų suvokimų sekos, konkretaus erdvinio darinio prasmę lemiantis elementas yra tai, ką Husserlis vadino „suvokimo prasme“ (Auffassungssinn). Ji apibrėžia konkrečiam erdviškumui būdingą žiūrą. Kai tokia „suvokimo prasmė“ tampa intersubjektyviai galiojanti ir institucionalizuota, ji įgyja statusą kultūrinės formos, kuri funkcionuoja kaip visoms visuomenėms prasmę perteikiantis pasaulio interpretavimo automatas. Galiausiai tvirtinama, kad žmogiškųjų aplinkinių pasaulių (Umwelten) erdviškumas leidžia kurti ir palaikyti prasmes, kurios antraip išnyktų laiko tėkmėje.Pagrindiniai žodžiai: kraštovaizdžio suvokimas, erdvinės struktūros, fenomenologinis metodas, suvokimo prasmė, kultūrinė forma.Human Spatiality: A Cultural Phenomenology of Landscapes and PlacesTõnu Viik SummaryThe paper applies phenomenological method to the analysis of perception of landscapes and other spatialformations. A spatial formation is seen as a region of space, or a territory, with its specific meaning that is experienced by the subject who views it. Husserl’s theory of meaning-formation is used to clarify how spatial formations obtain meanings that define them as landscape, home, or country. It is suggestedthat besides the subject’s position and the series of perceptions of objects, the decisive element that determines the meaning of the specific spatial formation is what Husserl calls a “grasping sense” (Auffassungssinn).It defines the gaze specific to a particular spatiality. When the “grasping sense” becomes intersubjectively valid and institutionalized, it obtains the status of a cultural form which functions as a meaning-bestowing automaton for interpreting the world for entire societies. Finally it is argued that the spatiality specific to human Umwelten serves the purpose of creating and maintaining meanings that would otherwise disappear in the flux of time.Keywords: perception of landscapes, spatial formations, phenomenological method, grasping sense, cultural form.

Sociocultural Anthropology

2017 ◽  
Author(s):  
Кравченко ◽  
Al'bert Kravchenko
Keyword(s):  
Scientific Knowledge ◽  
Modern Science ◽  
Social Institutions ◽  
Basic Knowledge ◽  
Traditional Society ◽  
Social Anthropology ◽  
Beliefs And Values ◽  
The World ◽  
The Subject ◽  
Origin Of Man

Sociocultural anthropology studies instruments of labor, technology, traditions and customs, beliefs and values, social institutions, family, marriage and kinship, economic mechanisms, the evolution of art, etc. The book outlines the basic knowledge of this discipline, taking into account the world experience and the requirements of the state standard: the place of anthropology in the system of scientific knowledge, the subject, object and methods of research, theory and empirical classics of social anthropology, anthropogenesis (the origin of man) and sociogenesis (evolution of prehistoric society); The typology of early societies and the historical stages of the development of traditional society (hunters and gatherers, tribal order, chiefdom), marriage, family, kinship. The book is intended for students of primary courses of humanitarian universities, as well as everyone who loves this most interesting and most modern science about man and society.

scholarly journals COLORISTICS AS A FACTOR OF AESTHETIC EXPERIENCE

2019 ◽  
Vol 4 (10) ◽  
pp. 111-109
Author(s):  
М. Дудченко ◽  
M. Dudchenko ◽  
А. Попов ◽  
A. Popov
Keyword(s):  
Aesthetic Experience ◽  
Scientific Research ◽  
Architectural Space ◽  
Wide Range ◽  
The World ◽  
Spatial Environment ◽  
Successful Design ◽  
Creative Experience ◽  
The Subject ◽  
The Aesthetic

The article describes the importance of coloristics. Color is an integral part that forms a complete image of the world. It can unite urban ensembles, to bear the emotional and aesthetic burden. Color fills the world with expressiveness. The various functions of light in a person's life help to reveal the concepts of a color phenomenon, which contains a mixture of colors, the theory of color harmonies, manifested in the spiritual and material qualities of being. The color phenomenon is association formed in the consciousness. An important aspect in the formation of architectural space is the color of the object-spatial environment. This is a system that includes the color environment of natural objects and the human made architecture. Creative experience and scientific research in the field of color solutions are used for the successful design of the subject-spatial environment. In architecture, color is manifested in terms of aesthetic and psychological approaches. Any activity to create color solutions of the architectural space aims to meet the aesthetic requirements. In addition, coloristics must consider the function of objects, their design and features of the object concept in order to solve a wide range of issues.

scholarly journals Made From Movement: Michael Snow's That/Cela/Dat, Marie Menken's Arabesque for Kenneth Anger, and Richard Serra's Double Torqued Ellipse

2021 ◽  
Author(s):  
Angela G Joosse
Keyword(s):  
Careful Study ◽  
Human Consciousness ◽  
Phenomenological Method ◽  
Work Of Art ◽  
Change Over Time ◽  
Critical Writing ◽  
Philosophical Reflection ◽  
The World ◽  
16Mm Film ◽  
Over Time

Made from Movement works towards a theory of art that is grounded in movement. Thinking through movement allows for consideration of the temporal presence and experience of artworks, and enables an approach to art that crosses aesthetic boundaries. This study is carried out through close hermeneutic studies of three distinct artworks: Michael Snow's video gallery installation That/Cela/Dat (2000), Marie Menken's 16mm film Arabesque for Kenneth Anger (1958 – 1961), and Richard Serra's steel sculpture Double Torqued Ellipse (1997). Movement in these artworks does not appear merely as change over time or change of place, but rather as something that is coherent and consistent with itself but does not conclude itself, something that is in continual flux but does not try to achieve an end point, and something that holds forth and protects potent encounters with otherness. Movement, grasped in this way, is irreducible, generative, and tensile. The particular approach to this study is drawn from Samuel Mallin's phenomenological method of Body Hermeneutics. The method continues Heidegger's focus on singular artworks, and accepts that any particularly strong work of art is as worthy of careful study as any noteworthy work of philosophy or theory. Furthermore, drawing on Merleau-Ponty's philosophy, the method works from a conception of human consciousness that includes our affective, movingbody, perceptual, as well as cognitive integrations with the world. All four of these distinct, yet overlapping, regions of consciousness are embodied, and thus require physical situatedness with the phenomena to be described. Hence, the phenomenological descriptions in the dissertation are developed from writing done in the presence of the artworks, and the themes of movement are drawn from the phenomena shown by the artworks themselves. Through its embodied approach, and by working itself out through themes of movement encountered in three distinct works of art, Made from Movement contributes insights into topics of temporality, technology, language, femininity, perception, cinema, and art. In addition to offering critical writing on artworks by Snow, Menken, and Serra, the three hermeneutic studies also contribute philosophical reflection on the work of Merleau-Ponty, Heidegger, Irigaray, and Wittgenstein, among others.

scholarly journals TECHNOLOGIES OF PUBLIC DIPLOMACY:

2020 ◽  
Vol 3 (1) ◽  
pp. 139-147
Author(s):  
Oleksandr Vysotskyi ◽  
Olha Vysotska
Keyword(s):  
Public Diplomacy ◽  
Successful Implementation ◽  
Human Consciousness ◽  
Political Leaders ◽  
Cultural Economic ◽  
Technological Approach ◽  
The World ◽  
The Subject ◽  
And Behavior ◽  
Hearts And Minds

A technological approach allowed the authors of the article to understand public diplomacy in a new way. As a result of the research, the essence and potential of public diplomacy technologies were identified, their specific features were identified and characterized. The authors demonstrated that public diplomacy technologies are innovative means of competition for influence in the international arena. Technologies of public diplomacy not only influence the thinking and behavior of political leaders and activists of other countries, but also act as a driver of a full-fledged anthropological project for the formation of a modernized transnational human consciousness. That is the main source of support and legitimacy of the cultural, economic and geostrategic interests of the country that is the subject of public diplomacy. Successful implementation of public diplomacy technologies is not so much about winning hearts and minds, as well as establishing institutional channels for fruitful lobbying of their own interests anywhere in the world.

Fichtes Begriff der Aufklärung als der wachsenden Klarheit der Bilder

2020 ◽  
Vol 48 ◽  
pp. 277-292
Author(s):  
Jakub Kloc-Konkołowicz ◽  
Keyword(s):  
Modern Philosophy ◽  
Johann Gottlieb Fichte ◽  
Ethical Action ◽  
External Objects ◽  
The World ◽  
The Subject ◽  
The Individual ◽  
First Time ◽  
Empirical Interpretation

In his late writings Fichte resorts to a formal notion of image that appears very modern. Probably for the first time in modern philosophy the world is being so consequently reinterpreted as a continuity of projected images, which are themselves „images of images”. Other than in the post-metaphysical philosophy the object of critique is here not the truth-relation of images, but rather their empirical interpretation. Knowledge is not understood as a copy of external objects, but, to the contrary, the external objects are held for representations. This ‚discovery‘ of the image-character of the world is for Fichte the first step towards the disavowal of images as only images. Enlightenment is hence being understood as the increasing transparency of images. The article depicts the following steps of the process of making-transparent of the world. Afterwards the role of the subject in this process is presented. The I, as the scheme of scheme of scheme, is the very image which makes it possible for the images to become conscious of their image-nature. Out of it there result certain principles of ethical action, as well for the individual, as for the state. At the same time the coercion of state proves to be justifiable only as an education towards the correct insight of citizens, so that under the aspired final conditions the action out of insight (and not on the basis of coercion) becomes possible. In this way the proper functioning state strives for its own abolishment.In seinen späten Schriften verwendet Johann Gottlieb Fichte einen formalen Begriff des Bildes, der sehr modern anmutet. Vielleicht zum ersten Mal in der modernen Philosophie wird hier die Welt so konsequent zu einem Zusammenhang der projizierten Bilder umgedeutet, die „Bilder von Bildern” sind. Anders als in der nachmetaphysischen Philosophie bildet hier jedoch nicht die Wahrheitsreferenz der Bilder den Gegenstand der Polemik, sondern ihre empirische Deutung. Wissen ist kein Abbild der äußeren Gegenstände, sondern, im Gegenteil, die äußeren Gegenstände sind ein Abgebildetes. Für Fichte ist die ‚Entdeckung‘ des Bildwesens der Welt der erste Schritt zur Desavouierung der Bilder nur als Bilder. Aufklärung bedeutet für ihn folglich die wachsende Transparenz der Bilder. Im vorliegenden Beitrag werden einzelne Schritte dieses Prozesses des Transparent-Machens der Welt skizziert, dann wird die Rolle des Subjekts in diesem Prozess dargestellt. Das Ich ist Schema vom Schema des Schemas – dasjenige Bild, in dem sich die Bilder ihres Bildcharakters bewusst werden. Daraus resultieren sowohl fur den Einzelnen, wie auch für den Staat die Prinzipien des sittlichen Handelns. Dabei zeigt sich, dass der staatliche Zwang lediglich als Erziehung zur richtigen Einsicht der Burger gerechtfertigt wird, so dass im erstrebten Endzustand das Handeln aus der Einsicht (und nicht aufgrund des Zwangs) möglich wird. So strebt der richtig funktionierende Staat seine Selbstaufhebung an.

Alignment

2016 ◽  
pp. 33-50
Author(s):  
Pier Giuseppe Rossi
Keyword(s):  
Teaching And Learning ◽  
Enactive Approach ◽  
The World ◽  
Strategic Role ◽  
Education Today ◽  
Current Context ◽  
The Subject

The subject of alignment is not new to the world of education. Today however, it has come to mean different things and to have a heuristic value in education according to research in different areas, not least for neuroscience, and to attention to skills and to the alternation framework.This paper, after looking at the classic references that already attributed an important role to alignment in education processes, looks at the strategic role of alignment in the current context, outlining the shared construction processes and focusing on some of the ways in which this is put into effect.Alignment is part of a participatory, enactive approach that gives a central role to the interaction between teaching and learning, avoiding the limits of behaviourism, which has a greater bias towards teaching, and cognitivism/constructivism, which focus their attention on learning and in any case, on that which separates a teacher preparing the environment and a student working in it.

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