scholarly journals LANGUAGE OF COLORS

2014 ◽  
Vol 2 (3SE) ◽  
pp. 1-2
Author(s):  
Sandhya Jain
Keyword(s):  
Human Life ◽  
The Other ◽  
The Sun ◽  
Religious Activities ◽  
The World ◽  
Black Color

Colors have their own language. Color is our life. These colors spread their color in different walks of life. Food, food, living, worship, religious activities are all associated with different colors. Every person in this theater of the world is painted in some or the other color. The feeling of colors comes from seeing and touching. Our life without colors is the same as that of a body without life. In nature beauty, where these colors apply four moons, while human life also makes it succulent, pleasant and colorful. Aabal recognizes objects with old colors. The hue of rainbow colors made of seven colors attracts our mind a lot. Whether it is the redness of the sun, the blue of the space, the black color of the clouds or the series of mountains covered with snowy white sheets - the amazing beauty of all fascinates us. रंगों की अपनी भाषा है। रंग ही हमारा जीवन हैं। जीवन के विविध क्षेत्रों में ये रंग अपनी छटा बिखेरते हैं। खान-पान, रहन-सहन, पूजा-पाठ, धर्म-कर्म सभी तो विविध रंगों से जुडे हुए हैं।दुनिया के इस रंगमंच पर हर इंसान किसी-न-किसी रंग में रंगा हुआ है। रंगों की अनुभूति देखने व स्पर्ष करने से होती है।रंगों के बिना हमारा जीवन ठीक वैसा ही है, जैसे प्राण बिना शरीर । प्रकृति सौंदर्य में जहाँ ये रंग चार चाँद लगाते हैं वहीं मानव जीवन को भी सरस, सुखद व रंगीन बना देते हैं ।आबाल वृद्ध रंगों से वस्तुओं को पहचान लेता है। सात रंगों से निर्मित इन्द्रधनुष के रंगों की छटा हमारे मन को बहुत आकर्षित करती है। सूर्य की लालिमा हो, अंतरिक्ष की नीलाभा हो, मेघों का श्याम रंग हो या पर्वतों की श्रृंखला बर्फीली सफेद चादर ओढ़े हुए हो - सभी का अद्भुत सौंदर्य हमें मोहित कर लेता है।

scholarly journals Rat Cities and Beehive Worlds: Density and Design in the Modern City

2011 ◽  
Vol 53 (4) ◽  
pp. 722-756
Author(s):  
Jon Adams ◽  
Edmund Ramsden
Keyword(s):  
Science Fiction ◽  
Social Structure ◽  
Short Story ◽  
Social System ◽  
Human Life ◽  
The Other ◽  
Efficient Operation ◽  
The People ◽  
The World ◽  
The City

Nestled among E. M. Forster's careful studies of Edwardian social mores is a short story called “The Machine Stops.” Set many years in the future, it is a work of science fiction that imagines all humanity housed in giant high-density cities buried deep below a lifeless surface. With each citizen cocooned in an identical private chamber, all interaction is mediated through the workings of “the Machine,” a totalizing social system that controls every aspect of human life. Cultural variety has ceded to rigorous organization: everywhere is the same, everyone lives the same life. So hopelessly reliant is humanity upon the efficient operation of the Machine, that when the system begins to fail there is little the people can do, and so tightly ordered is the system that the failure spreads. At the story's conclusion, the collapse is total, and Forster's closing image offers a condemnation of the world they had built, and a hopeful glimpse of the world that might, in their absence, return: “The whole city was broken like a honeycomb. […] For a moment they saw the nations of the dead, and, before they joined them, scraps of the untainted sky” (2001: 123). In physically breaking apart the city, there is an extent to which Forster is literalizing the device of the broken society, but it is also the case that the infrastructure of the Machine is so inseparable from its social structure that the failure of one causes the failure of the other. The city has—in the vocabulary of present-day engineers—“failed badly.”

scholarly journals Pengolahan Limbah Kulit Durian dan Baterai Bekas Menjadi Salah Satu Sumber Energi Listrik yang Ramah Lingkungan

2018 ◽  
Vol 1 (1) ◽  
Author(s):  
Muhammad Gifron ◽  
Nelmi Agustina ◽  
Doris Wela
Keyword(s):  
Alternative Energy ◽  
Organic Waste ◽  
Plastic Waste ◽  
The Other ◽  
Basic Material ◽  
The Sun ◽  
Environmental Friendly ◽  
Waste Rubber ◽  
The World ◽  
Parallel Circuit

Abstrak. Seiring dengan bertambahnya jumlah penduduk dunia, selalu diiringi oleh masalah limbah yang berasal dari sampah, baik sampah organik maupun non organik. Berbagai usaha untuk mengatasi masalah limbah tersebut secara berkesinambungan terus dilakukan , baik itu sampah-sampah anorganik seperti, berbahan plastik, karet dan lain-lain. Bisa dimanfaatkan kembali melalui daur ulang menjadi barang-barang kebutuhan harian. Sedangkan untuk sampah organik selain dimanfaatkan untuk pupuk, juga dapat digunakan sebagai bahan dasar pengisi baterai untuk menghasilkan energi alternatif yang ramah lingkungan. Terkhususnya untuk pemanfaatan limbah organik dalam pembuatan baterai telah dilakukan dengan beda potensial tertinggi yang dihasilkan adalah 1,67 volt. Dalam penelitian ini dilakukan modifikasi massa bahan pengisi baterai yang bersumber dari kulit durian yang yang diproses khususnya melalui pengeringan menggunakan oven serta dicampur dengan asam dan ada juga kulit durian yang dijemur selama 7 hari dengan massa kulit durian 3, 5, dan 10. Beda potensial baterai tertinggi yang didapatkan adalah 10 gram yaitu sebesar 1,67 volt. Selanjutnya baterai dengan massa 10 gram difabrikasi dalam jumlah tertentu yang digunakan untuk menyalakan LED. Baterai tersebut dirangkai baik secara seri maupun paralel untuk menghasilkan beda potensial yang bervariasi. Abstract. Along with the growing number of the world populations, there always followed by troubles waste derived from trash, organic waste, and non-organic waste. Many attempts to deal with an organic waste such as plastic waste, rubber, and etc, has been continued, so those waste can be recycled and reused for daily demand. On the other hand, organic waste can be used as fertilizer, and basic material for the battery that results an environmental friendly alternative energy. Especially to utilize the organic waste, the making of battery has been done that yields highest voltage, 1.67 volts. This research aims to modify the mass filler of the battery that obtained from durian skin which is processed by mixing it with acid and drying it using oven, there also other technique by drying the durian skin under the sun for about 7 days which varied masses of 3 gram, 5 gram, and 10 gram. The highest voltage that obtained is 1.67 volt using 10 gram durian skin. Further, the battery with 10 grams durian skin is then fabricated in a specified number to light up the LED. This battery placed either in serial or parallel circuit to obtain varied voltage.

scholarly journals Universální život a život lidský. K ontologii přírody u Jana Patočky a Maurice Merleau-Pontyho

REFLEXE ◽  
2021 ◽  
Vol 2021 (60) ◽  
pp. 29-63
Author(s):  
Martin Rabas
Keyword(s):  
Present Article ◽  
Human Life ◽  
Descriptive Analysis ◽  
Human Experience ◽  
The Other ◽  
Philosophical Approach ◽  
Other Hand ◽  
Inorganic Matter ◽  
The World ◽  
The One

The present article has two objectives. One is to elucidate the philosophical approach presented in the so-called Strahov Systematic Manuscripts of Jan Patočka in terms of consciousness and nature. The other is to compare this philosophical approach with Maurice Merleau-Ponty’s theses on nature, as elaborated in 1956–1961, and to point out some advantages and limitations of both approaches. In our opinion, Patočka’s philosophical approach consists, on the one hand, in a descriptive analysis of human experience, which he understands as a pre-reflective self-relationship pointing towards the consciousness of the world. On the other hand, on the basis of this descriptive analysis Patočka consequently explicates all non-human life, inorganic matter, and finally the whole of nature as life in its own right, the essence of which is also a certain self-relation with a tendency towards consciousness. The article then briefly presents Merleau-Ponty’s theses on nature, and finally compares them with Patočka’s overall theses on nature. The advantage of Patočka’s notion of nature as against Merleau-Ponty’s is that, in Patočka’s view, nature encompasses both the principle of unity and individuality. On the other hand, the advantage of Merleau-Ponty’s understanding of nature as against Patočka’s lies in the consistent interconnectedness of the infinite life of nature and the finite life of individual beings.

Things at the Edge of the World

2019 ◽  
pp. 105-120
Author(s):  
David Wood
Keyword(s):  
Nonhuman Animal ◽  
The Other ◽  
The Sun ◽  
Entire Domain ◽  
The World ◽  
Combined Operation ◽  
The Subject ◽  
The Stranger

This chapter describes things at the edge of the world as sites at which events of reversal and transformation take place. It looks at three examples of reversals: people's experience of the sun; the nonhuman animal; and that of the other human, which is divided into three—the sexual other, the stranger, and the enemy. In each case, a thing that begins as an object of experience becomes the site of an event of reversal and transformation in which not only the subject is implicated in an unexpected way but the world, or a part of it, is poised for restructuration and for the proliferation of new chains of possibility. The chapter then suggests that the entire domain marked by these events of reversal and transformation is generated by the combined operation of three different phenomena. These include (1) the primordial constitution of selfhood, (2) variable modes of identification with that self, and (3) the projection of modes of otherness consistent with one's manner of self-relatedness.

God, Indian conceptions of

2018 ◽  
Author(s):  
Sibajiban Bhattacharyya
Keyword(s):  
Indian Philosophy ◽  
Human Life ◽  
Ultimate Reality ◽  
Arts And Crafts ◽  
The Sun ◽  
Advaita Vedanta ◽  
The Arts ◽  
Summum Bonum ◽  
The World ◽  
The Way

In the Ṛg Veda, the oldest text in India, many gods and goddesses are mentioned by name; most of them appear to be deifications of natural powers, such as fire, water, rivers, wind, the sun, dusk and dawn. The Mīmāṃsā school started by Jaimini (c.ad 50) adopts a nominalistic interpretation of the Vedas. There are words like ‘Indra’, ‘Varuṇa’, and so on, which are names of gods, but there is no god over and above the names. God is the sacred word (mantra) which has the potency to produce magical results. The Yoga system of Patañjali (c.ad 300) postulates God as a soul different from individual souls in that God does not have any blemishes and is eternally free. The ultimate aim of life is not to realize God, but to realize the nature of one’s own soul. God-realization may help some individuals to attain self-realization, but it is not compulsory to believe in God to attain the summum bonum of human life. Śaṅkara (c.ad 780), who propounded the Advaita Vedānta school of Indian philosophy, agrees that God-realization is not the ultimate aim of human life. Plurality, and therefore this world, are mere appearances, and God, as the creator of the world, is himself relative to the concept of the world. Rāmānuja (traditionally 1016–1137), the propounder of the Viśiṣṭādvaita school, holds God to be ultimate reality, and God-realization to be the ultimate goal of human life. The way to realize God is through total self-surrender to God. Nyāya theory also postulates one God who is an infinite soul, a Person with omniscience and omnipresence as his attributes. God is the creator of language, the author of the sacred Vedas, and the first teacher of all the arts and crafts.

‘The Meaning of Life’: A Qualitative Perspective

1984 ◽  
Vol 14 (4) ◽  
pp. 581-592 ◽  
Author(s):  
James O. Bennett
Keyword(s):  
Human Life ◽  
Meaning Of Life ◽  
The Other ◽  
Value Judgment ◽  
Other Hand ◽  
The World

One trend in contemporary discussions of the topic, ‘the meaning of life.’ is to emphasize what might be termed its subjective dimension. That is, it is widely recognized that ‘the meaning of life’ is not something that simply could be presented to an individual, regardless of how he/she felt about it. Thus, for example, Karl Britton has written that we could imagine ‘a featureless god who set before men some goal and somehow drove them to pursue it'; while this would constitute a purpose for human life, it would hardly be sufficient to render life meaningful. ‘The goal would seem arbitrary, senseless: and its pursuit burdensome, souldestroying.’ Similarly, R. W. Hepburn has stated that meaningfulness must indispensably involve value judgment. Any set of conditions presented to us, whether by God, nature, or our fellow humans, constitutes a fact about how the world is; what provides meaningfulness to our lives, on the other hand, must be something which we affirm - something we feel ought to be the case.

Human Life And World

1998 ◽  
pp. 222-227
Author(s):  
W. Kim Rogers
Keyword(s):  
Human Life ◽  
The Other ◽  
Life World ◽  
Physical Demands ◽  
The World ◽  
And Coping ◽  
Living Being

I dispute the claim that the disclosure of the life-world by phenomenology is an accomplishment of 'permanent' significance. By briefly reviewing the meaning of the "world" and "life-world" in the writings of Husserl, Gurwitsch, Schutz-Luckmann, Ortega, Heidegger, Jonas, Straus, Sartre and Merleau-Ponty, I show that they all treat the world, or rather the affairs which comprise it, as passively present whether viewed as a mental acquisition or as the "Other." But the meaning of the world-as that wherein are met physical demands upon us which must be satisfied if we are to continue living-cannot be considered either as a mental acquisition or as something that is "other" and over against us. A living being as living cannot fail to attend to the agency of the affairs of which the life-world consists, as well as one's own exploring and coping actions. If we are to really speak of life, then we must acknowledge the mutual and reciprocal activities of living beings and world.

Existential Philosophy and Psychotherapy Ethics

2019 ◽  
Author(s):  
Alexander Noyon ◽  
Thomas Heidenreich
Keyword(s):  
Human Life ◽  
Human Existence ◽  
The Other ◽  
Ethical Principles ◽  
One Dimension ◽  
Existential Philosophy ◽  
Human Beings ◽  
The World ◽  
The One ◽  
Authentic Life

This chapter introduces five central concepts of existential philosophy in order to deduce ethical principles for psychotherapy: phenomenology, authenticity, paradoxes, isolation, and freedom vs. destiny. Phenomenological perspectives are useful as a guideline for how to encounter and understand patients in terms of individuality and uniqueness. Existential communication as a means to search and face the truth of one’s existence is considered as a valid basis for an authentic life. Paradoxes that cannot be solved are characteristic for human existence and should be dealt with to turn resignation into active choices. Isolation is one of the “existentials” characterizing human life between two paradox poles: On the one hand we are deeply in need of relationships to other human beings; on the other hand we are thrown into the world alone and will always stay like this, no matter how close we get to another person. Further, addressing freedom and destiny as two extremes of one dimension can serve as a basis for orientation in life and also for dealing with the separation between responsibility and guilt.

scholarly journals PSYCHOLOGICAL EFFECTS OF COLOR AND COLOR THERAPY

2014 ◽  
Vol 2 (3SE) ◽  
pp. 1-2
Author(s):  
Ajay Kumar Gupta
Keyword(s):  
Human Life ◽  
Psychological Impact ◽  
Psychological Effects ◽  
Blue Color ◽  
Red Color ◽  
The World ◽  
New Energy ◽  
Ancient Times ◽  
Black Color ◽  
The Ideal

Many opinions about colors are popular, but most of the artists nowadays follow the opinion of Aust Wald, according to their opinion, the main colors are yellow, red, blue and green, these are four and the ideal color is eight. The first four colors are called primordial (vatpahdans) colors and the second four i.e. purple, sky, orange and dhani are called second colors (Aambavadakantal). Apart from this, there are three colors and black, white, khaki (oval), these are called neutral colors (chamanjatans), they are mostly used to decrease and increase the color of other colors. The psychological impact of these colors has on human life, which has been considered the origin of colors on this Vasundhara since the birth of creation. Since ancient times, there have been different beliefs in terms of colors, such as red color - passion and revolution, black color - inauspicious, negative, green color - optimism brings happiness, blue color - peace, white color - purity brings reconciliation etc. Through colors on the canvas of paintings, the artist, in his silent language, shapes happiness, pain, agony with his imaginations and transmits his feelings to another. These pictures have many colors, we just have to understand them. There are many colors in nature which awaken the feeling of happiness in our mind and provide new energy. In today's time, imagining a world without colors for a moment is not only difficult. While colors have a special place in life, in the world, whatever we see with our eyes, the effect of color is first visible because many colors are present in the world. रंगों के विषय में अनेक मत प्रचलित है पर आजकल के अधिकांश कलाकार आस्ट वाल्ड के मत को ही मानते है इनके मतानुसार मुख्य रंग पीला, लाल, नीला और हरा ये चार होते है और आदर्श रंग आठ होते है। प्रथम चार रंगों को मौलिक (व्तपहदंस) रंग कहते है और दूसरे चार अर्थात बैगनी, आसमानी, नारंगी और धानी को द्वितीय रंग (ैमबवदकंतल) कहते है। इनके अतिरिक्त तीन रंग और है काला, सफेद, खाकी (ळतंल) इनको तटस्थ रंग (छमनजतंस) कहते है इनका प्रयोग अधिकतर अन्य रंगों की सुषमा (ज्वदम) को घटाने और बढ़ाने में किया जाता है। इन्ही रंगों का मनौवैज्ञानिक प्रभाव मानव जीवन पर पड़ता है जो सृष्टि के जन्म से ही इस वसुन्धरा पर रंगो की उत्पत्ति का प्रार्दुभाव माना गया है। प्राचीनकाल से ही रंगो के संदर्भ में अलग-अलग मान्यतायें रही है जैसे लाल रंग - जोश एवं क्रांति, काला रंग - अशुभ, अनिष्ट, हरा रंग- आशावादिता खुशहाली, नीला रंग - शान्त, सफेद रंग - पवित्रता सुलह आदि का परिचय देता है। रंगो के माध्यम से चित्रों के कैनवास पर कलाकार अपनी मौन भाषा में खुशी, पीड़ा, व्यथा को अपनी कल्पना शक्ति से आकार प्रदान कर अपनी भावनाओं को दूसरे तक पहुंचाता है। इन चित्रों के अनेक रंग रूप होते है, हमें सिर्फ उन्हें समझना पड़ता है। प्रकृति में बहुत से रंग है जो हमारे मन में खुशी की भावना जागृत कर नई उर्जा प्रदान करते है। आज के समय में क्षण भर के लिए बिना रंगों के संसार की कल्पना कठिन ही नही असम्भव है। जहां रंगों का जीवन में विशिष्ट स्थान है वहीं संसार में हम अपनी आंखों से जो कुछ भी देखते है उनमें सबसे पहले रंग का प्रभाव दृष्टिगोचर होता है क्यांेकि सृष्टि में अनेकों रंग विधमान है।

scholarly journals ПОКЛИКАННЯ ТА ЕТИЧНА ВІДПОВІДАЛЬНІСТЬ ЛЮДИНИ: ЗВЕРТАЮЧИСЬ ДО ТЕМИ ІНШОГО У ФІЛОСОФІЇ ЛЕВІНАСА

2019 ◽  
pp. 100-111
Author(s):  
Є. І. Мулярчук
Keyword(s):  
Human Life ◽  
The Self ◽  
The Other ◽  
Ethical Obligation ◽  
Fundamental Ontology ◽  
The World ◽  
Intersubjective Experience ◽  
Personal Understanding

The task of the research is to determine the possibilities of interpretation of the theme of calling on the basis of the ideas of the ethics of E. Levinas and his criticism of Heideggerian fundamental ontology. Following the main positions of Levinasian philosophy the author of the article proves the relevance of the understanding of calling as a common to mankind direction and requirement of holiness and awakening from interestedness in oneself to concern for the other people’s welfare and good. On the basis of Levinasian ideas of infinity and transcendence the purpose of calling reveals itself in devotion of person’s aims and values to over-personal aims and values. The phenomenon of call reveals itself not as the claim of authenticity of self-being and towards the truth of being as a whole, but as a need to answer to the Other. Not a Heideggerian fear and resoluteness of finiteness found the values in human life, but the infinity of living for the other people. The study follows the thought of Levinas that infinity reveals itself in the person and makes the person able to overcome anxiety of own death and overcome the limits of living towards it. The study examines the criticism by Levinas of phenomenological attitude to rely upon the self-certainty of subjectivity and his positioning of the certainty of ethical obligation based on the intersubjective experience and the requirement of responsibility towards the other people. The research determines the necessity of the search of the ways for harmonization in the concept of calling of the positions of ontology and ethics. Therefore the author foresees the possibility for solution of practical problems concerning ethical motivation of personality, of general understanding of the conditions for forming of personal virtues, of answering the various calls of living in the world, and of solving the collisions revealed in the realization of personal understanding of calling.

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