scholarly journals RELATIONSHIP BETWEEN RAGA RAGINI AND ENVIRONMENT

2015 ◽  
Vol 3 (9SE) ◽  
pp. 1-4
Author(s):  
Varsha Agrawal
Keyword(s):  
Human Mind ◽  
The Body ◽  
Musical Sound ◽  
Geographical Environment ◽  
Clean Environment ◽  
Close Relationship ◽  
Good Music ◽  
Mind And Brain ◽  
Indian Music ◽  
The Mind

The mind and the mind attached to it are enamored by looking at our geographical environment and the body with a good clean environment leads the human mind towards peace.The focus of various raga-raganis in Indian music is a close relationship with the environment. It is well known that a good thinking, good thoughts, good music etc. all create a good environment.The flow of the river, the flow of air, the noise of trees all create a pleasant musical sound that is supernatural, universal. But in our Samaveda, the pronunciation of Oun, the chanting of mantras, the effect of its sound along with the eloquence, the resonance, the tone of the atmosphere, on the human mind and brain refreshes the mental environment along with the geographical environment and imparts consciousness and consciousness.Therefore, if along with biology, botanical and scientific efforts, all the raga-raginis of Indian music will be used for conservation of the environment, then it will be a perfect and complete tool. In this present age, environmental protection is an important issue and debate on it is to find its remedies and to present them on the path of world welfare. मन और उससे जुड़ा मस्तिष्क जिस प्रकार हमारे भौगोलिक पर्यावरण को देखकर उस पर आसक्त होता है और शरीर को अच्छे स्वच्छ पर्यावरण का साथ मानव मन को सुख शान्ति की ओर ले जाता है। भारतीय संगीत में विभिन्न राग-रागनियों का ध्यान पर्यावरण के साथ घनिष्ठ सम्बन्ध है। ऐसा सर्वविदित है कि एक अच्छा सोच, अच्छे विचार, अच्छा संगीत आदि सभी अच्छे पर्यावरण का निर्माण करते हैं। नदी का बहना, वायु का प्रवाहमान होना, वृक्षों की सांय-सांय सभी एक सुखद संगीत ध्वनि का निर्माण करते हैं जो अलौकिक है, सार्वभौमिक है। परन्तु हमारे सामवेद में ऊँ का उच्चारण, मंत्रों का उच्चारण उद्दात, अनुद्दात, स्वरित के साथ उसकी ध्वनि का वायुमण्डल पर असर मानव मन और मस्तिष्क पर भौगोलिक पर्यावरण के साथ मानसिक पर्यावरण को तरोताजा कर स्फूर्ति और चेतना प्रदान करता है। अतः पर्यावरण के संरक्षण हेतु यदि जैविकी, वानस्पतिकीय व वैज्ञानिक प्रयासों के साथ-साथ भारतीय संगीत की समस्त राग-रागिनियों का भी प्रयोग किया जाएगा तो वह उत्तम और सम्पूर्ण साधन होगा। आज के इस वर्तमान युग में पर्यावरण सरंक्षण महत्वर्पूण मुद्दा है व इस पर बहस होना इसके उपायों को खोजना और उनको प्रतिपादित करना विष्व के कल्याण के पथ पर अग्रसर होना है।

Threshold

2016 ◽  
Author(s):  
Emanuele Castrucci
Keyword(s):  
Social Behaviour ◽  
Human Mind ◽  
The Body ◽  
Basic Material ◽  
Moral Order ◽  
Human Beings ◽  
Human History ◽  
Biological Basis ◽  
The Past ◽  
The Mind

The human mind has phased out its traditional anchorage in a natural biological basis (the «reasons of the body» which even Spinoza’s Ethics could count on) – an anchorage that had determined, for at least two millennia, historically familiar forms of culture and civilisation. Increasingly emphasising its intellectual disembodiment, it has come to the point of establishing in a completely artificial way the normative conditions of social behaviour and the very ontological collocation of human beings in general. If in the past ‘God’ was the name that mythopoietic activity had assigned to the world’s overall moral order, which was reflected onto human behaviour, now the progressive freeing of the mind – by way of the intellectualisation of life and technology – from the natural normativity which was previously its basic material reference opens up unforeseen vistas of power. Freedom of the intellect demands (or so one believes) the full artificiality of the normative human order in the form of an artificial logos, and precisely qua artificial, omnipotent. The technological icon of logos (which postmodern dispersion undermines only superficially) definitively unseats the traditional normative, sovereign ‘God’ of human history as he has been known till now. Our West has been irreversibly marked by this process, whose results are as devastating as they are inevitable. The decline predicted a century ago by old Spengler is here served on a platter....

Bodily Motions and Religious Feelings

1971 ◽  
Vol 1 (1) ◽  
pp. 75-86
Author(s):  
Gareth B. Matthews
Keyword(s):  
Human Mind ◽  
The Body ◽  
Know How ◽  
The Mind ◽  
Better Than

For when men pray they do with the members of their bodies what befits suppliants—when they bend their knees and stretch out their hands, or even prostrate themselves, and whatever else they do visibly, although their invisible will and the intention of their heart is known to God. Nor does He need these signs for the human mind to be laid bare to Him. But in this way a man excites himself to pray more and to groan more humbly and more fervently. I do not know how it is that, although these motions of the body cannot come to be without a motion of the mind preceding them, when they have been made, visibly and externally, that invisible inner motion which caused them is itself strengthened. And in this manner the disposition of the heart which preceded them in order that they might be made, grows stronger because they are made. Of course if someone is constrained or even bound, so that he cannot do these things with his limbs, it does not follow that, when he is stricken with remorse, the inner man does not pray and prostrate himself before the eyes of God in his most secret chamber.(Augustine: De cura pro mortuis 5.7)One smiles and tells the expert chef how good the sauce béarnaise is, not so much to inform him about the sauce (he knows better than we do how good it is) as to assure him that we are enjoying it and that we appreciate his efforts. But when a man kneels in his pew and repeats a litany of thanksgiving it is not, it seems, that he means to be informing God of anything—not even of his thankfulness. For God, unlike the chef, has no need of information.

Cognitive psychology

2020 ◽  
pp. 201-234
Author(s):  
Gavin Miller
Keyword(s):  
Cognitive Psychology ◽  
Science Fiction ◽  
Human Mind ◽  
The Body ◽  
The Novel ◽  
Language And Thought ◽  
Noam Chomsky ◽  
Perceived Reality ◽  
Foundational Work ◽  
The Mind

This chapter explores the entanglement of cognitive psychology with science fiction, but avoids familiar motifs from post-cyberpunk fiction. The beginnings of cognitive psychology are traced to the foundational work of figures such as George Miller and Noam Chomsky, subsequently codified into a self-conscious school by Ulrich Neisser. Jack Finney’s classic narrative, The Body Snatchers (1955), draws upon earlier proto-cognitivist discourses to contend, often quite didactically, that the human mind typically operates as a biased, limited capacity information processor. With this psychological and political thesis, the novel explores possible personal, political and aesthetic strategies that might free the human mind from its stereotypes and blind spots. The unsettling of everyday perception in The Body Snatchers is systematically generalized by the linguistic novums of Ian Watson’s The Embedding (1973), Samuel Delany’s Babel-17 (1966), and Ted Chiang’s ‘Story of Your Life’ (1998), which imagine that language (and thought) is fundamentally constructive of perceived reality. These stories ask broader, cosmological questions about the nature and accessibility of ultimate reality – with Watson’s novel ultimately proposing a mystical riposte to cognitivism’s model of the mind.

MIND AND MATTER IN THE PICTURE OF DORIAN GRAY

2013 ◽  
Vol 41 (3) ◽  
pp. 547-560 ◽  
Author(s):  
Michael Davis
Keyword(s):  
Living Organism ◽  
Physical World ◽  
Human Mind ◽  
The Body ◽  
Previous Night ◽  
Material World ◽  
Picture Of Dorian Gray ◽  
Dorian Gray ◽  
The Mind ◽  
Physical Laws

In chapter 8 of Dorian Gray, Dorian reflects on the terrifying discovery, which he has made the previous night, that the painting has been somehow altered to express his own moral state. He speculates thus on a possible explanation for the change in the picture: Was there some subtle affinity between the chemical atoms, that shaped themselves into form and colour on the canvas, and the soul that was within him? Could it be that what that soul thought, they realized? – that what it dreamed, they made true? (Wilde 93) At the end of the chapter, he thinks along similar lines: Might there not be some curious scientific reason for it all? If thought could exercise its influence upon a living organism, might not thought exercise an influence upon dead and inorganic things? Nay, without thought or conscious desire, might not things external to ourselves vibrate in unison with our moods and passions, atom calling to atom in secret love or strange affinity? (103) Wilde's references to “atoms” encapsulate something of the complexity and paradox which characterise the novel's representations of the mind and its connection with the body. Atoms make up the painting and Dorian's own body, and this reminder of the materiality of both reminds us, in turn, of the possibility that Dorian, and all human selves, may occupy an insignificant yet inescapable place in the wider processes of the physical world. Most pervasively in the novel, and in the fin de siècle more generally, anxieties about one such material process – that of evolution, and especially of degeneration – haunt representations of the self. In Dorian's thoughts about “atoms” lies the still more extreme possibility that the very distinction between organic and inorganic may be blurred, a vertiginous sense that human evolutionary kinship extends beyond even the simplest organisms to matter itself, and that the category of the human is thus under greater threat than ever in the light of scientific theories of the material world. At the same time, the questions that Dorian asks himself envisage not the reduction of the mind to matter but the near-opposite of this: the possibility that “thought” may somehow “influence” the matter of the painting. In a fantastical version of the Hegelian idealism which forms an important part of Wilde's philosophical position, the mind may prove to be the ultimate reality, independent of and dominant over matter, as the state of Dorian's mind is mysteriously given sensuous form in the transformations which the painting undergoes. The atoms of the painting, like the human mind, take on an ambiguous relationship to the material world. The atoms are not fixed but fluid; like the mind itself, they are material and yet seem to act in ways contrary to physical laws of cause and effect, always in process and resistant to external comprehension.

scholarly journals Reading Minds in Greek Tragedy

2010 ◽  
Vol 57 (2) ◽  
pp. 289-303 ◽  
Author(s):  
FELIX BUDELMANN ◽  
PAT EASTERLING
Keyword(s):  
Intellectual Development ◽  
Greek Tragedy ◽  
Popular Science ◽  
Human Mind ◽  
Human Consciousness ◽  
Cognitive Sciences ◽  
The Past ◽  
Mind And Brain ◽  
The Mind ◽  
And Linguistics

A notable intellectual development of the past decade or two has been the ever-growing interest in human consciousness and the workings of the mind. Sometimes grouped under the umbrella term ‘cognitive sciences’, diverse disciplines such as neuroscience, psychology, philosophy, computer science, and linguistics have all made major contributions to our understanding of the human mind and brain; and the large number of popular science books published in this area show that this can be an engrossing topic for the layperson as much as for experts. In this article we want to explore, at a rather general and non-technical level, how this focus on matters of cognition can help us think about an aspect of Greek tragedy.

scholarly journals Physical Interpretation of Mind

2017 ◽  
Author(s):  
Ananta
Keyword(s):  
Mental Disorder ◽  
Physical Interpretation ◽  
The Body ◽  
Extended Time ◽  
Sharp Line ◽  
The World ◽  
Death Experience ◽  
Mind And Brain ◽  
The Mind ◽  
Near Death Experience

To draw a sharp line between mind and brain is very difficult task. Function of brain is more or less understood. But when it comes to mind, very less is studied and known. My approach in investigating the mind is based on the fact that if something exists then it must have its impact on the world we are living in, may be in some form of sign. My investigation is based on some questions which I think is related to mind. Why don’t we feel our weight? Why don’t we feel taste of food if the tongue is kept hold? When we are weak, say when we have fever, why does the dream become so vivid? Why images get distorted when gaze at it for extended time? I think brain is not related to these questions. Therefore there must be some agent in our body which can be related to these questions. In addition to these, the mental disorder like, some people have habit of moving the body or closing the eye tightly etc is also related to the mind. To investigate the mind I have taken some ideas from dream, meditation, reincarnation and near death experience.

Spinoza on the Essence of the Human Body and the Part of the Mind That Is Eternal

2018 ◽  
Author(s):  
Don Garrett
Keyword(s):  
Human Body ◽  
Human Mind ◽  
The Body ◽  
The Mind

Spinoza’s central doctrines in Part 5 of the Ethics include the following: (1) there is in God an idea of the formal essence of each human body; (2) because this idea remains after the death of the body, a part of the human mind is eternal; and (3) the wiser and more knowing one is, the greater is this part of one’s mind that is eternal. Each doctrine seems to be inconsistent—indeed, each in two different ways—with the rest of Spinoza’s philosophy. Resolving these apparent inconsistencies requires an understanding of Spinoza’s theory of formal essences and its connection to his theories of intellect and consciousness. This chapter explains, for each doctrine, (i) why it must be attributed to Spinoza; (ii) why it seems difficult to reconcile with the rest of his philosophy; and (iii) how an understanding of his theory of formal essences can resolve the apparent inconsistencies.

Finite Subjects in the Ethics

2013 ◽  
Author(s):  
Ursula Renz
Keyword(s):  
Body Problem ◽  
Thomas Aquinas ◽  
Human Mind ◽  
The Body ◽  
Mind And Body ◽  
Mind Body Problem ◽  
New Interpretation ◽  
The Mind ◽  
Finite Minds

This chapter suggests a new interpretation of Spinoza’s concept of mind claiming that the goal of the equation of the human mind with the idea of the body is not to solve the mind-body problem, but rather to show how we can, within the framework of Spinoza’s rationalism, conceive of finite minds as irreducibly distinguishable individuals. To support this view, the chapter discusses the passage from E2p11 to E2p13 against the background of three preliminaries, i.e. the notion of a union between mind and body as it appears in Thomas Aquinas’ refutation of Averroism, Spinoza’s views on knowledge of actually existing things in E2p8c, and the phenomenological character of E2a2-4. It argues that while this view on the human mind does not undermine radical rationalism, it does require its amendment by some irreducibly empirical concessions.

Eternity

2013 ◽  
Author(s):  
Chantal Jaquet
Keyword(s):  
Human Mind ◽  
The Body ◽  
Traditional Belief ◽  
Definition Of ◽  
The Mind

Eternity is a property that substance and modes have in common. Spinoza posits in E5p23 that “the human mind cannot be absolutely destroyed with the body, but something of it remains which is eternal.” Thus, men have both an indefinite existence or duration, and an eternal one. This thesis sounds very odd because it seems to stand in contradiction to the “parallelism” between body and mind. One may wonder whether Spinoza really thinks that the mind enjoys eternal existence or if he is merely paying lip service to a traditional belief. What does he mean when he states in E5p23s that “we feel and experience (experimur) that we are eternal.” The purpose of the article is to understand this mysterious statement and to examine Spinoza’s definition of eternity in order to determine if modes can enjoy a real eternity.

scholarly journals Karol Wojtyla’s Conception of Personhood from the Perspective of Cognitive Sciences

2021 ◽  
Vol 7 (1) ◽  
pp. 1-17
Author(s):  
Mariusz Wojewoda
Keyword(s):  
Human Person ◽  
Human Mind ◽  
The Body ◽  
Cultural Environment ◽  
Cognitive Sciences ◽  
Individual Traits ◽  
Human Individual ◽  
The Mind ◽  
The Brain ◽  
Scholarly Attention

We use the term “person” when we want to point out that human existence is unrepeatable and unique. The assumption that man is a person constitutes a basis for the belief in the dignity, efficacy, and responsibility of the human individual. Karol Wojtyla built his conception of the person in the context of theological and philosophical discussions. Even though Wojtyła’s conception has been given a great deal of scholarly attention, it is worthwhile to juxtapose it with contemporary anthropological theories that derive from cognitive sciences. Cognitivists usually base their theories on biological and sociological premises. Some conclusions arrived at in the area of the cognitive sciences lead to mind-brain reductionism, a theory in which the human being is regarded as a body endowed with the function of the brain and as an entity whose individual traits are shaped by its social and cultural environment. This position undermines the ideas of free will and the substantial singularity of the human person. However, debates with this position have worked out a non-reductionist alternative, a theory known as emergentism. This theory treats the human mind as a distinct faculty, one which emerges as a phase in the brain’s development. Emergentists base their reasoning on the assumptions that the body is a unity and that the mind is not identical with it. It is my belief that emergentism can be fruitfully applied to the dynamic understanding of the person put forward by Wojtyła in the middle of the 20th century.

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