scholarly journals ПОНЯТТЯ ЧАСУ В ПОЕЗІЇ РАБІНДРАНАТА ТАГОРА: ЧИТАЦЬКА ІНТЕРПРЕТАЦІЯ

2021 ◽  
pp. 26-37
Author(s):  
Ольга Кульчицька ◽  
Елла Мінцис
Keyword(s):  
Mental Representation ◽  
Human Life ◽  
Time Moment ◽  
Schema Theory ◽  
Physical Processes ◽  
Rabindranath Tagore ◽  
Narrative Poetry ◽  
Relational Processes ◽  
Narrative Poems ◽  
Linguistic Units

In the current study, readers’ interpretation of the conception of time in Rabindranath Tagore’s nonnarrative poetry is approached from the perspective of schema theory (E. Semino) and Text World Theory (P. Werth, J. Gavins). The analysis shows that in Rabindranath Tagore’s non-narrative poems about time, which were written in or translated into English, a TIME schema is instantiated through (i) linguistic units that refl ect human idea of dividing time into conventional periods – moments, days, months, years, etc.; (ii) a complex web of fi gurative devices, metaphors and similes in particular. In readers’ minds, fi gurative language prompts associative connections between several core, or basic, schemata: TIME, GOD, HUMAN LIFE, LIFE OF NATURE. Basic schemata can contain subordinate ones (TIME: MOMENT, DAY, MONTH; GOD: THY HANDS, SHUT GATE (thy gate be shut); HUMAN LIFE: CLOCK, PARODY, POEM, MEMORY; LIFE OF NATURE: BUTTERFLY, GARDEN, FLOWER, etc.). Connections between schemata on either a level or across levels indicate that the abstract conception of time is objectifi ed through physical processes and entities, which are perceptible by human senses; and that human life and life of nature have some common characteristics determined by time-related processes. Relying on schemata instantiated by the language of a poem, a reader creates his or her mental representation of the text, in other words, builds a poem’s text-world. On the text-world level, the conception of time in Rabindranath Tagore’s non-narrative poetry is presented through the use of all the three types of elements from which text-worlds are constructed: temporal deictic markers (world-building elements), function-advancing propositions (elements that describe actions, events, and states), and intensive relational processes (elements which describe physical characteristics). Text-worlds in Rabindranath Tagore’s non-narrative poems about time can be complex. His texts can contain world-switches – changes in the temporal parameters “present – future” from the perspective of the author and “present – past” from the perspective of a reader, and/or modal worlds that exist as hypothetical ones in the minds of the author and his readers. The latter concerns the poems in which time is associated with the transcendent conception of God. Key words: Rabindranath Tagore, non-narrative poetry, time, schema, text-world.

scholarly journals Somatic Lexemes in the Kartvelian Linguistic Space

2019 ◽  
Vol 5 (2) ◽  
pp. 28
Author(s):  
Rusudan Asatiani ◽  
Natia Dundua ◽  
Marine Ivanishvili
Keyword(s):  
Human Body ◽  
Human Life ◽  
Semantic Space ◽  
Historical Study ◽  
Body Parts ◽  
Semantic Field ◽  
The People ◽  
Inner Organs ◽  
Core Vocabulary ◽  
Linguistic Units

Comparative-historical study of languages makes it possible to represent the diachronic process of structuring the world and forming the corresponding concepts. The abovementioned process is inherently integral and reflected in such socio-cultural areas of human life as language, art, religion, farming, ethno-traditional customs, culture (in its broadest sense), etc. The proto-language reconstructed as a result of the comparative-historical study and the picture of its diachronic development provide some information about the genetic relations between the people speaking the corresponding related languages, about their original homeland and the directions of their historical migrations, about their knowledge, ideas and representations. This time we have analyzed the semantic field of the lexemes denoting the human body parts, which are reconstructed at the Proto-Kartvelian language and exist in the contemporary Kartvelian languages (Georgian, Megrelian, Laz, and Svan) and some dialects (notably, Gurian, Rachian, Xevsurian, and Kiziqian). Our goal is to reveal the semantic structure of the mentioned field, to analyze the respective concepts as well as to outline processes of the development and the establishment of corresponding tokens (resp. lexemes). Vocabulary denoting a human body (resp. Somatic lexemes), its parts and inner organs is a constituent part of the basic core vocabulary of a language and presumably ought to be fixed in the ancient times’ reflecting data. Analysis of the lexical units, which have been reconstructed either at the Common-Kartvelian or Georgian-Zan level on the basis of regular sound correspondences between the Kartvelian languages, allows us to highlight the main course of forming and developing the linguistic units we are concerned with; namely, the accumulation of “knowledge” had been carried out due to the process of differentiation and detailed elaboration of the human body anatomy and respectively, the corresponding semantic field, somatic vocabulary, had been underway to be enriched based on the relation of cognitively interpreted markedness. Language changes and development, formation of new categories and concepts, and consequently, creation of new linguistic units is mainly carried out as the result of detailed elaboration, further specification and partition of unmarked categories: an unmarked category undergoes the division-differentiation on the basis of formally marked oppositions that leads to the formation of new linguistic units and structures and reflects the dynamic picture of enhancement of linguistic cognition of the universe. Dialectic material enriches the semantic space even more and specifies and fills the meanings of lexemes to be studied.

Reflections on Integration by a Biopsychologist

1996 ◽  
Vol 24 (4) ◽  
pp. 292-300 ◽  
Author(s):  
Sherwood O. Cole
Keyword(s):  
World View ◽  
Human Life ◽  
Critical Examination ◽  
Physical Processes ◽  
Clinical Integration ◽  
Neurological Processes ◽  
Heterosexual Sex ◽  
The Brain ◽  
Biological Reductionism

From the vantage point of an outsider, it has been observed that most attempts at clinical integration focus on psychological and theological issues while avoiding considerations of biological influences. Two examples (homosexuality and heterosexual sex offenses) are given as a demonstration of how the inclusion of biological considerations improve the quality of integrative activity. While not having a natural affinity for biological explanations, clinical colleagues are, nevertheless, challenged to expand their view of integration to include biological dimensions. Further suggested guidelines for including biological interests in integration include (a) the human brain and mind constitute an example par excellence of God's creative purpose in human life; (b) God has chosen the physical processes of the brain/mind as a vehicle for expressing Christian experiences; and (c) problems having their source in the spiritual realm can influence neurological processes just as much as can psychological factors. Cautionary notes are offered regarding the dangers of biological reductionism and determinism to the process of integration. Finally, it is concluded that this perspective on integration is based upon a Christian world view and that all data-base sources must undergo the same degree of critical examination.

Descartes’ Daydream and the Mind-Body Problem

1998 ◽  
pp. 100-105
Author(s):  
Peter Schuller
Keyword(s):  
Cognitive Processes ◽  
Body Problem ◽  
Human Life ◽  
Human Being ◽  
Physical Processes ◽  
Research And Teaching ◽  
Levels Of Reality ◽  
Human Thinking ◽  
The Mind ◽  
The Universe

After exhorting us to wake up from our ‘daydreaming’ and revolutionize our modality of thought to that of conceptualization, Descartes seems to forget about this crucial matter of a discontinuous leap. So, too, it seems has the profession generally and this has infected philosophical research and teaching. It is urged here that discontinuous processes are crucial in the universe, in human life, in human thinking. Such ontological events cannot be handled by dualism, materialism or postmodernism. Concentration on such discontinuous processes is urged, an alternative is briefly indicated, and a criterion for ordering levels of human levels of reality is offered. It follows in the line of Cantor and Marx. It is suggested that a human being is a transfinite entity and that such an entity has many levels of being, among which are cognitive processes, imaginative processes and physical processes. A person is ‘not other than’ these without being ‘nothing but’ any of these.

scholarly journals Love and Spirituality in Anita Desai’s ‘Cry, the Peacock’ and Rabindranath Tagore’s ‘Breezy April’

2020 ◽  
Vol 8 (2) ◽  
pp. 12
Author(s):  
Arijit Chakraborty
Keyword(s):  
Short Stories ◽  
Nobel Prize ◽  
Human Life ◽  
The Other ◽  
Anita Desai ◽  
The West ◽  
Rabindranath Tagore ◽  
Women Novelists ◽  
Other Hand

Rabindranath Tagore (1861-1941) was the first non-European and the first Indian to win the Nobel Prize for Literature in 1913. He was awarded the prize for Gitanjali. Tagore was a multi-faceted personality who not only composed poems, verses, short stories, novels etc but also sketched and painted with equal brilliance. As a flag-bearer, he presented the best of India to the West and vice-versa. In Breezy April, Tagore combines romanticism with spiritualism. On the other hand, Anita Desai (born-1937) is the youngest among the women novelists of eminence in India. The spiritual aspect of human life is at the centre of attention in her works. Women protagonists of fragile exterior and strong interior take the lead in Anita Desai’s works of fiction. Spirituality is an integral part of most of her works. In her first novel Cry, the Peacock (1963), Desai minutely depicts both love as well as deep spiritual intricacies.

scholarly journals FREEDOM DOMINATION OF RABINDRANATH TAGORE’S FREEDOM POETRY: A POSTCOLONIAL APPROACH

2021 ◽  
Vol 3 (1) ◽  
pp. 30
Author(s):  
Haris Prasetya Effendie
Keyword(s):  
Qualitative Research ◽  
Natural Resources ◽  
Social Life ◽  
Human Life ◽  
Literary Work ◽  
The Political ◽  
Rabindranath Tagore ◽  
The Social

War and Independence were made by all types of imperialism movement plot. A widely place  which contained natural resources, and people as the tribe was victimised to create the movement. Postcolonialism tells the wealth as freed to the motherland. The motherland or kingdom of great nationalism was called and a major attend to the nationalism day to pay the national bitter history with prayer. Kingdom of human life is wealth because the years moment has been calling human to study about political relation, nationalism relation, nationalism knowledge. Case of war and how the wealth is always in upper domination are how the poetry as a literary work to reflect the soul of cultural hope and denotation in the poetry line. Wealthy is a most appropriate statue to know the social life. The nationalism knowledge is freed because the structure of greatness what human must to study is education to speak about wealth after wealthy. Descent aspect was ordered to the identity of nation, but no less to join the political descent to  restart the freedom to some nation. The wisdom from any discipline to grow and refresh the freedom identity about nature and humanity. India has the nasionalism history as Indonesia when Rabindranath Tagore also talks about how the country speak about all the day long nationally wealth in his poetry to next their life. The research was a qualitative research to apply the Postcolonialism theory.

scholarly journals Rabindranath Tagore’s Idea of Universal Humanism in the Light of Islamic World View

2019 ◽  
pp. 53-66
Author(s):  
Ichhimuddin Sarkar
Keyword(s):  
World View ◽  
Human Life ◽  
Eternal Truth ◽  
Ultimate Truth ◽  
Rabindranath Tagore ◽  
The Bible ◽  
The World ◽  
The Galaxy ◽  
Islamic Civilization ◽  
The Universe

Very few studies are available to understand the philosophical views of Rabindranath Tagore in the light of his attitude and realization of Islam vis-à-vis idea of universalism. Fact remains that the Islamic civilization has thoroughly been recognized in the academic circles but its depth and learning have not been studied up to expectation. European historians and philosophers seem to be hesitant to acknowledge the contribution of Islamic civilization over the centuries. Even a majority of Eastern scholars are critical about welcoming the actual merit of Islam. Rabindranath Tagore being one of the brightest stars in the galaxy of poets and writers made a serious study on the philosophy and writings of many Muslim thinkers and ultimately brought to our notice an extraordinary feeling about Islamic ideas and philosophy. Rabindranth Tagore seems to have sought the inner meaning of Islam and developed a kind of value- based attitude towards human life and the universe. It is likely that through his Gitanjali and Religion of Man (Manusher Dharma) in particular were presented with an objective to stimulate and guide men in search of Ultimate Truth and Oneness of God. It is said that Rabindranth Tagore was acquainted with the verses of the Qur‟an in his childhood and in this respect his father Maharishi Devendranath Tagore imbibed in him many theological aspects of Islam as a religion. The paper intends to explore how Tagore was influenced by Islam and as a poet-thinker he nurtured the idea of eternal truth from the Upanishads, the Tripitakas as well as the Bible and through a particular discipline and inner uplift he came to the conclusion that aggregate of essentials of diversity cannot be judged in the light of mere logic and arguments. This feeling seems to have prompted Tagore to find out the inner truth of the universe and side by side to propagate the idea of universal humanism throughout the world. Philosophy and Progress, Vol#61-62; No#1-2; Jan-Dec 2017 P 53-66

scholarly journals NILAI-NILAI PENDIDIKAN KARAKTER BANGSA DALAM CARITA PANTUN MUNDINGLAYA DI KUSUMAH: KAJIAN STRUKTURAL-SEMIOTIK DAN ETNOPEDAGOGI (THE VALUES OF NATION CHARACTER EDUCATION IN PANTUN MUNDINGLAYA DI KUSUMAH: AN ANALYSIS OF STRUCTURE-SEMIOTICS AND ETHNOPEDAGOGY)

2016 ◽  
Vol 6 (2) ◽  
pp. 33
Author(s):  
Dedi Koswara
Keyword(s):  
Character Education ◽  
Human Life ◽  
Literary Work ◽  
Structural Method ◽  
Oral Literature ◽  
Narrative Poetry ◽  
Func Tions ◽  
The Past ◽  
Research Questions ◽  
Literary Narrative

Di dalam khazanah sastra Sunda  klasik terdapat sebuah cerita rakyat yang amat populer dan bernilai mitis-religio-magis bagi masyarakat Sunda masa lalu, yaitu Carita Pantun Mundinglaya di Kusumah (CPMK). Penelitian ini bertujuan untuk menjawab masalah (1) bagaimanakah struktur formal puisi naratif sastra lisan CPMK? (2) bagaimanakah nilai-nilai pendidikan karakter bangsa yang dikemas dalam teks CPMK? Penelitian ini menggunakan pendekatan objektif dengan metode struktural. Berdasarkan hasil penerapan pendekatan sastra, diperoleh beberapa temuan, yaitu sebagai berikut. (1) Di dalam sastra lisan CPMK terdapat 8 formula, 13 fungsi cerita, dan 7 lingkungan tindakan. (2) Hadirnya teks (cerita) yang dikemas dalam sastra lisan CPMK secara semiotik dan etnopedagogi patut dimaknai sebagai adanya suatu perlambang kehidupan manusia yang tersembunyi di balik rangkaian peristiwa yang dialami para tokoh. CPMK mengisyaratkan makna tentang perjalanan hidup manusia. Hidup adalah perjuangan. Jalan menuju kemuliaan akan selalu dihadang oleh berbagai cobaan dan ujian. Hanya pribadi-pribadi yang tangguh yang akan mampu mengatasi cobaan dan ujian sehingga mencapai martabat terpuji. Ungkapan terakhir ini adalah salah satu konsep dari nilai-nilai pendidikan karakter bangsa (etnopedagogi).Abstract:In the classic Sundanese literary work there is  a  kind of popular folktale containing magical religious myth for Sundanese society in the past called Carita Pantun Mundinglaya Di Kusuma (CPMK). The study aims at answering the research questions:  (1) what are the formal sructure of CPMK oral literary narrative poetry? (2) what are the values of nation character education in CPMK text? The present study  applies objective approach with structural method.  Based on the application of literary approach, the findings are as follows. (1) in the CPMK orality there are  8 formulas, 13 narrative func- tions, and 7 settings. (2) The presence of CPMK oral literature  semiotically and ethnopedagogically should be  meant as a symbol of human life behind a series of events happening to the characters. CPMK contains meaning of the course of human life. Life is struggle. The path to dignity will always deal with obstacles. Only strong individuals are able to deal with them in order to achieve a glorious dignity.This statement is one  of the concepts of the values of nation character education in CPMK story.

Solar-Wind Origin

2019 ◽  
Author(s):  
Steven R. Cranmer
Keyword(s):  
Solar Wind ◽  
Turbulent Flows ◽  
Interplanetary Space ◽  
Human Life ◽  
Physical Processes ◽  
Ionized Gas ◽  
Direct Sampling ◽  
Outer Atmosphere ◽  
Solar Wind Origin ◽  
Hot Corona

The Sun continuously expels a fraction of its own mass in the form of a steadily accelerating outflow of ionized gas called the “solar wind.” The solar wind is the extension of the Sun’s hot (million-degree Kelvin) outer atmosphere that is visible during solar eclipses as the bright and wispy corona. In 1958, Eugene Parker theorized that a hot corona could not exist for very long without beginning to accelerate some of its gas into interplanetary space. After more than half a century, Parker’s idea of a gas-pressure-driven solar wind still is largely accepted, although many questions remain unanswered. Specifically, the physical processes that heat the corona have not yet been identified conclusively, and the importance of additional wind-acceleration mechanisms continue to be investigated. Variability in the solar wind also gives rise to a number of practical “space weather” effects on human life and technology, and there is still a need for more accurate forecasting. Fortunately, recent improvements in both observations (with telescopes and via direct sampling by space probes) and theory (with the help of ever more sophisticated computers) are leading to new generations of predictive and self-consistent simulations. Attempts to model the origin of the solar wind are also leading to new insights into long-standing mysteries about turbulent flows, magnetic reconnection, and kinetic wave-particle resonances.

scholarly journals NATURE AND COLOR (WITH REFERENCE TO ENVIRONMENT)

2014 ◽  
Vol 2 (3SE) ◽  
pp. 1-2
Author(s):  
Bharti Pahadia
Keyword(s):  
Aesthetic Experience ◽  
Human Life ◽  
External World ◽  
Human Consciousness ◽  
Human Beings ◽  
Inner Life ◽  
Important Place ◽  
Rabindranath Tagore ◽  
The One ◽  
Color Scheme

Innumerable mountains, trees, rivers, lakes, flowers, leaves, animals, birds or humans are just part of this nature. Man has expressed his aesthetic experience through art. According to Rabindranath Tagore - “The artist is Prakriti Parmi. Therefore, he has a slave as well as a lover. "Artists bring out the tones prevailing in nature and their effect, making the subtle study of abstract expressive object effected by the diversity of its effects. In this way, pictures and life come alive with the attraction of colors. Color has an important place in human life. Human attraction to colors has never decreased. That is why, from primitive cave dwellers to modern humans, color has taken advantage in the development of beauty.The colors have immense power to evoke the mental emotions of human beings. This wonderful world of colors is seen from the color arrangement of rooms to the color scheme of flowers and plants in gardens. Our nature is covered with colors. Wherever our vision falls in nature, it is situated with some color. On the one hand, the inner life of man is derived from the result of the external world, on the other hand, according to his mentality, the human being accepts the outer world, so the vision and The creation (nature) cannot be divided. Our sensitivities and human consciousness are directly related to the combination of colors. असंख्य पहाड़, पेड़, नदियां, झीलें, फूल-पत्तियां, पशु-पक्षी अथवा मानव मात्र इस प्रकृति के अंग है। मानव ने अपनी सौन्दर्यानुभूति को कला के माध्यम से व्यक्त किया है। रवीन्द्रनाथ टैगोर के अनुसार - “ कलाकार प्रकृति पे्रमी है। अतः उसका दास भी है और प्रेमी भी। ” कलाकार प्रकृति में व्याप्त रंगतों को एवं उनके प्रभाव को फलक पर उतारते हैं, अमूर्त अभिव्यंजनावादी वस्तु का सूक्ष्म अध्ययन का उसके प्रभावों का तूलिकाघातों के वैविध्य से प्रभावपूर्ण बनाते हैं। इस प्रकार रंगों के आकर्षण से चित्र और जीवन सजीव हो उठते हैं। मानव जीवन में रंग का महत्वपूर्ण स्थान है। रंगों के प्रति मानव का आकर्षण कभी घटा नहीं है। इसलिए तो आदिम गुहावासियों से लेकर आधुनिक मानव तक ने सौन्दर्य के विकास में रंग का सहारा लिया है।रंगों में मानव की मानसिक भावनाओं को उद्वेलित करने की असीम षक्ति निहीत है। रंगों का यह अद्भुत संसार कमरे की रंग व्यवस्था से लेकर बाग-बगीचों में फूल-पौधों की रंग योजना तक में देखा जाता है। हमारी प्रकृति रंगों से सरोबार है। हमारी दृष्टि प्रकृति में जहां कही भी पड़ती है वह कोई न कोई रंग लिए स्थित है।एक ओर मनुष्य का आंतरिक जीवन बाह्य जगत के परिणाम से निष्पन्न्न होता है तो दूसरी ओर मनुष्य अपनी मनोवृत्ति के अनुसार बाह्य जगत को ग्रहण कर लेता है अतः दृष्टि व सृष्टि (प्रकृति) का विभाजन नहीं किया जा सकता है। हमारी संवदनषीलता और मानवीय चेतना का सीधा सम्बन्ध रंगों के संयोजन से है।

scholarly journals Pretense as alternative sense-making: a praxeological enactivist account

2021 ◽  
Author(s):  
Martin Weichold ◽  
Zuzanna Rucińska
Keyword(s):  
Mental Representation ◽  
Mental Representations ◽  
Human Life ◽  
Pretend Play ◽  
Social Practices ◽  
Point Of View ◽  
Sense Making ◽  
Cognitive Sciences ◽  
Practice Turn ◽  
Do So

AbstractThe project of this paper is to synthesize enactivist cognitive science and practice theory in order to develop a new account of pretend play. Pretend play is usually conceived of as a representationalist phenomenon where a pretender projects a fictional mental representation onto reality. It thus seems that pretense can only be explained in representationalist terms. In this paper, we oppose this usual approach. We instead propose not only new explanatory tools for pretend play, but also a fundamental reconceptualization of the phenomena of pretend play, that is, of the very explanandum of theories of pretense. To do so, we suggest combining the turn to action and embodiment in the cognitive sciences with the practice turn in the humanities. From our point of view, pretend play has to be seen in its role in human life as a whole, which is to help children to learn to master the complex sociocultural contingencies of the manifold social practices that make up social reality. Pretend play should therefore be conceived as alternative sense-making that is always related, in varying ways, to ordinary social practices. Pretenders do not need to project mental representations onto reality, but make sense of their surroundings in different ways than encultured adults in ordinary practices. In the paper, we spell out this view and show how it enables an enactivist reconceptualization of imagination, intentions and knowledge, which are usually thought of as being available only to representationalist accounts of pretense.

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