scholarly journals [S.P.A.] sensory phenomenological architecture

2021 ◽  
Author(s):  
Lawrence Sheung Chee Ng
Keyword(s):  
Human Experience ◽  
Human Beings ◽  
Interpretive Study ◽  
Place Memory ◽  
Physical Form ◽  
The World ◽  
Physical Manifestation

Can phenomenological architecture be simply described as: Phenomenological Architecture = Phenomenology + Architecture? In the simplest terms, phenomenology is the interpretive study of human experience. Any object, event, situation or experience that a person can see, hear, tough, smell, taste, feel, intuit, know, understand, or live through is a legitimate subject or phenomenological investigation. Architecture is not only the physical form of the building we inhabit, but a place, memory and time in which we see, hear, touch, smell, taste, feel, intuit, know, understand and live. Therefore, architecture is a natural subject for phenomenological investigation. As individuals, we immerse ourselves in the spaces we inhabit and form our own individual and unique experiences. By immersing ourselves in the spaces we inhabit, we interact with the form, textures and smells of the building which we are in. Can an inert thing such as a building help support the development of human beings' experiences; therefore help with his or her understanding of the world that they are physically in? The concept of phenomenological architecture seeks to provide a balanced and holistic physical manifestation of explaining, describing and representing an architectural intention that places emphasis on the human experience. The human experience includes paying particular emphasis on some of the essentials which help develops an experience. Essentials such as bodily senses, memories, materiality and perception are examined. This therefore creates a focus by using architecture as a catalyst in creating human experiences. In conclusion, phenomenology added with architecture does not fully explain phenomenological architecture, but it is how architecture works and helps encourage phenomena and experiences which creates phenomenological architecture.

scholarly journals [S.P.A.] sensory phenomenological architecture

2021 ◽  
Author(s):  
Lawrence Sheung Chee Ng
Keyword(s):  
Human Experience ◽  
Human Beings ◽  
Interpretive Study ◽  
Place Memory ◽  
Physical Form ◽  
The World ◽  
Physical Manifestation

Can phenomenological architecture be simply described as: Phenomenological Architecture = Phenomenology + Architecture? In the simplest terms, phenomenology is the interpretive study of human experience. Any object, event, situation or experience that a person can see, hear, tough, smell, taste, feel, intuit, know, understand, or live through is a legitimate subject or phenomenological investigation. Architecture is not only the physical form of the building we inhabit, but a place, memory and time in which we see, hear, touch, smell, taste, feel, intuit, know, understand and live. Therefore, architecture is a natural subject for phenomenological investigation. As individuals, we immerse ourselves in the spaces we inhabit and form our own individual and unique experiences. By immersing ourselves in the spaces we inhabit, we interact with the form, textures and smells of the building which we are in. Can an inert thing such as a building help support the development of human beings' experiences; therefore help with his or her understanding of the world that they are physically in? The concept of phenomenological architecture seeks to provide a balanced and holistic physical manifestation of explaining, describing and representing an architectural intention that places emphasis on the human experience. The human experience includes paying particular emphasis on some of the essentials which help develops an experience. Essentials such as bodily senses, memories, materiality and perception are examined. This therefore creates a focus by using architecture as a catalyst in creating human experiences. In conclusion, phenomenology added with architecture does not fully explain phenomenological architecture, but it is how architecture works and helps encourage phenomena and experiences which creates phenomenological architecture.

scholarly journals The World as a Theological Problem

2020 ◽  
Vol 2 (1) ◽  
pp. 22-46
Author(s):  
Martin Koci
Keyword(s):  
Religious Experience ◽  
Human Experience ◽  
Human Beings ◽  
Proper Sense ◽  
Experience Of God ◽  
Theological Turn ◽  
Christian Worldview ◽  
The World ◽  
Theological Turn In Phenomenology

Abstract We have no other experience of God but the human experience, claims Emmanuel Falque. We – human beings – are in the world. Whatever we do, whatever we think and whatever we experience happens in the world and is mediated by the manner of the world. This also includes religious experience. Reflection on the possibility of religious experience – the experience of God – suggests that the world is interrupted by someone or something that is not of the world. The Christian worldview makes the tension explicit, which is perhaps why theology neglects the concept and fails in any proper sense to address the world. Through following the phenomenologist Jan Patočka, critiquing the theologian Johann B. Metz and exploring the theological turn in phenomenology, I will face the challenge and argue for a genuine engagement with the world as a theological problem.

scholarly journals KEDUDUKAN MANUSIA DI DUNIA DALAM PERSPEKTIF FILSAFAT PENDIDIKAN ISLAM

2018 ◽  
Vol 7 (2) ◽  
pp. 369
Author(s):  
Nuryamin .
Keyword(s):  
Taste Buds ◽  
Empirical Knowledge ◽  
Human Beings ◽  
Spiritual Power ◽  
Physical Form ◽  
The World ◽  
Self Actualization ◽  
Attributes Of God ◽  
Five Senses

Talking about humans and their position, means placing humans and everything that has to do with them, both potential and actual. In other words, humans are given advantages by God compared to other creatures. The advantages are both in physical form, and in the spiritual structure. Physical structures consisting of several five senses can be useful in receiving knowledge and becoming knowledge called empirical knowledge. Positivism is also born of empirical knowledge. Pancaindera consists of the eyes, ears, nose, skin and taste buds also possessed by other beings, but cannot capture knowledge through its senses, only humans can capture empirical knowledge. While the spiritual structure is even more amazing, because it has the power of spiritual power, heart power, reasoning and life force.Humans have the power to carry out their functions, both as di abdi (mu’abbid), khalifah fi al-ardh, as well as immarah fi al-ardh. As Mu'abbid, humans are demanded not only in the context of obligatory worship such as prayer, fasting, almsgiving, etc., but also all activities that are of good value in their lives are carried out with the aim of approaching themselves to their creators. Both as a mu'abbid, as well as a caliph are required to reflect the attributes of God into him and make those qualities actual in various actions. The pursuit of the attributes of God is a necessity in the formation of humanity of Muslim human beings as a portrait and symbol of goodness and virtue that must always be imitated and strived to be a later attitude towards self-actualization. Humans have the duty to organize the world in such a way that it can make people live in prosperity, peace, security and happiness.

scholarly journals Postphenomenological Method and Technological Things Themselves

Human Studies ◽  
2021 ◽  
Author(s):  
Martin Ritter
Keyword(s):  
Conceptual Framework ◽  
Human Experience ◽  
Human Beings ◽  
Pragmatic Approach ◽  
Technological Mediation ◽  
The World ◽  
Phenomenological Perspective ◽  
Human World ◽  
Empirical Turn

AbstractWe live in a world where it is impossible to exist without, and beyond, technologies. Despite this omnipresence, we tend to overlook their influence on us. The vigorously developing approach of postphenomenology, combining insights from phenomenology and pragmatism, focuses on the so-called technological mediation, i.e., on how technologies as mediators of human-world relations influence the appearing of both the world and the human beings in it. My analysis aims at demonstrating both the methodological weaknesses and open possibilities of postphenomenology. After summarizing its essentials, I will scrutinize, first, its ability to turn to the technological things themselves and, second, the so-called empirical turn as realized by postphenomenology. By assessing its conceptual framework from the phenomenological perspective, I hope to demonstrate that postphenomenology needs philosophical clarification and strengthening. In short, it needs a more phenomenological, and less pragmatic, approach to technology in its influence on human experience.

After Sustainability

PMLA ◽  
2012 ◽  
Vol 127 (3) ◽  
pp. 586-592 ◽  
Author(s):  
Steve Mentz
Keyword(s):  
Literary Criticism ◽  
Local Variation ◽  
Human Experience ◽  
Literary Studies ◽  
Human Beings ◽  
Cultural Narratives ◽  
Imaginary World ◽  
Changing Scale ◽  
Global Consistency ◽  
The World

It seemed like a good idea while it lasted, but we should have known it could not last. the era of sustainability is over. behind our shared cultural narratives of sustainability sits a fantasy about stasis, an imaginary world in which we can trust that whatever happened yesterday will keep happening tomorrow. It's been pretty to think so, but it's never been so. In literary studies, we name this kind of fantasy pastoral. Such a narrative imagines a happy, stable relation between human beings and the nonhuman environment. It seldom rains, mud doesn't clog our panpipes, and our sheep never run away while swains sing beautiful songs to coy shepherdesses. In this sustainable green world, complicated things fit into simple packages, as literary criticism has recognized, from William Empson's “pastoral trick” (115) to Greg Gerrard's “pastoral ecology” (56–58). This green vision provides, in Gerrard's phrase, a “stable, enduring counterpoint to the disruptive energy and change of human societies” (56). That's the dream toward which sustainability entices us. To be sustainable is to persist in time, unchanged in essence if not details. That's not the human experience of the nonhuman world. Remember the feeling of being wet, like King Lear, “to the skin” (Mentz, “Strange Weather”). Changing scale matters, and local variation does not preclude global consistency, but the feeling of the world on our skin is disruptive. Our environment changes constantly, unexpectedly, often painfully.

Yair Lorberbaum. Image of God, Halakhah and Aggadah. Tel Aviv: Schocken Publishing House, 2004. 544 pp.

AJS Review ◽  
2005 ◽  
Vol 29 (1) ◽  
pp. 165-167
Author(s):  
Joshua Kulp
Keyword(s):  
Death Penalty ◽  
Human Body ◽  
Publishing House ◽  
Image Of God ◽  
Human Being ◽  
Human Beings ◽  
Divine Presence ◽  
Tel Aviv ◽  
The World ◽  
Physical Manifestation

The central thesis of Lorberbaum's book is that according to the rabbis, the meaning of imago dei is that there is tangible divine presence within every human being. This concept impacted primarily upon two areas of halakhah: the death penalty and procreation. Since humans are physical representations of God, execution is equivalent in some ways to deicide. Conversely, procreation is strongly mandated because it increases God's physical manifestation in the world by creating more vehicles in which to embody God's presence. Importantly, as “images” of the divine, human beings function as icons in a manner similar to the way idols function in the pagan world; they draw God's presence into themselves, blurring the borders between representation and form. Finally, the drawing of God's presence into the human body dictates that human beings are embodied with significant theurgic powers.

Hard Objects in George Oppen's Discrete Series

2018 ◽  
Vol 13 (4) ◽  
pp. 496-517
Author(s):  
Ned Hercock
Keyword(s):  
Twentieth Century ◽  
Ludwig Wittgenstein ◽  
Discrete Series ◽  
Human Experience ◽  
John Ruskin ◽  
Gerard Manley Hopkins ◽  
Marcel Duchamp ◽  
The World ◽  
Production History ◽  
History Of

This essay examines the objects in George Oppen's Discrete Series (1934). It considers their primary property to be their hardness – many of them have distinctively uniform and impenetrable surfaces. This hardness and uniformity is contrasted with 19th century organicism (Gerard Manley Hopkins and John Ruskin). Taking my cue from Kirsten Blythe Painter I show how in their work with hard objects these poems participate within a wider cultural and philosophical turn towards hardness in the early twentieth century (Marcel Duchamp, Adolf Loos, Ludwig Wittgenstein and others). I describe the thinking these poems do with regard to industrialization and to human experience of a resolutely object world – I argue that the presentation of these objects bears witness to the production history of the type of objects which in this era are becoming preponderant in parts of the world. Finally, I suggest that the objects’ impenetrability offers a kind of anti-aesthetic relief: perception without conception. If ‘philosophy recognizes the Concept in everything’ it is still possible, these poems show, to experience resistance to this imperious process of conceptualization. Within thinking objects (poems) these are objects which do not think.

“Utopia First!” A Machiavellian Conception of Solidarity in More's Utopia

Moreana ◽  
2018 ◽  
Vol 55 (Number 209) (1) ◽  
pp. 79-93
Author(s):  
Marie-Claire Phélippeau
Keyword(s):  
At Risk ◽  
Human Beings ◽  
Farm Work ◽  
The World ◽  
Social Difficulties ◽  
The Republic ◽  
The Individual ◽  
Democratic Elections ◽  
Communal Organization

This paper shows how solidarity is one of the founding principles in Thomas More's Utopia (1516). In the fictional republic of Utopia described in Book II, solidarity has a political and a moral function. The principle is at the center of the communal organization of Utopian society, exemplified in a number of practices such as the sharing of farm work, the management of surplus crops, or the democratic elections of the governor and the priests. Not only does solidarity benefit the individual Utopian, but it is a prerequisite to ensure the prosperity of the island of Utopia and its moral preeminence over its neighboring countries. However, a limit to this principle is drawn when the republic of Utopia faces specific social difficulties, and also deals with the rest of the world. In order for the principle of solidarity to function perfectly, it is necessary to apply it exclusively within the island or the republic would be at risk. War is not out of the question then, and compassion does not apply to all human beings. This conception of solidarity, summed up as “Utopia first!,” could be dubbed a Machiavellian strategy, devised to ensure the durability of the republic. We will show how some of the recommendations of Realpolitik made by Machiavelli in The Prince (1532) correspond to the Utopian policy enforced to protect their commonwealth.

Jalan Kesempurnaan Menurut Jamaah Insan Al-Kamil di Cijati Desa Cikareo Selatan Sumedang

2020 ◽  
Vol 2 (1) ◽  
pp. 23-37
Author(s):  
Syarifudin Syarifudin
Keyword(s):  
Qualitative Method ◽  
Human Beings ◽  
The Core ◽  
The World ◽  
The Subject ◽  
Religious Sect ◽  
Descriptive Qualitative

Each religious sect has its own characteristics, whether fundamental, radical, or religious. One of them is Insan Al-Kamil Congregation, which is in Cijati, South Cikareo Village, Wado District, Sumedang Regency. This congregation is Sufism with the concept of self-purification as the subject of its teachings. So, the purpose of this study is to reveal how the origin of Insan Al-Kamil Congregation, the concept of its purification, and the procedures of achieving its purification. This research uses a descriptive qualitative method with a normative theological approach as the blade of analysis. In addition, the data generated is the result of observation, interviews, and document studies. From the collected data, Jamaah Insan Al-Kamil adheres to the core teachings of Islam and is the tenth regeneration of Islam Teachings, which refers to the Prophet Muhammad SAW. According to this congregation, self-perfection becomes an obligation that must be achieved by human beings in order to remember Allah when life is done. The process of self-purification is done when human beings still live in the world by knowing His God. Therefore, the peak of self-purification is called Insan Kamil. 

What If It Wasn’t Kato Who Raped Diana? Representing the Yearning for Justice in As I Stood Dead Before the World: Creative Writing from Luzira Prison (2018)

Imbizo ◽  
2020 ◽  
Vol 11 (2) ◽  
Author(s):  
Danson Sylvester Kahyana
Keyword(s):  
Creative Writing ◽  
Short Story ◽  
Human Beings ◽  
Innocent People ◽  
Creative Writers ◽  
The World

The article examines how selected works in Uganda’s first anthology of prison-authored work, As I Stood Dead before the World: Creative Writing from Luzira Prison (2018), handle one of the issues of paramount importance to inmates and their families: the possibility that convictions in courts of law are not foolproof since judicial officers are human beings and therefore susceptible to error. Drawing from four examples: two poems (Jackson O’s “Letter to Aber” and Sebuuma Gadafi’s “Twenty-Years”), one short story (Rachael Pearl Orishaba’s “A Secret”), and one short play (Jennifer Janette’s “What If It Wasn’t Kato?”), I show how different inmates imagine situations where judicial officers (prosecutors and magistrates/judges) make errors of judgement that see innocent people convicted of crimes they did not commit. The article closely reads the four selected pieces with the objective of investigating how creative writers can help judicial officers realise how important it is to turn every proverbial stone before a conviction is made.

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