scholarly journals Passion and Love (P/L) with Knowledge and Understanding (K/U): Coherence, Concurrence, Congruence and Coexistence of Passions and Knowledge in Human Mind

2020 ◽  
Vol 3 (4) ◽  
pp. 58-73
Author(s):  
Syed V Ahamed
Keyword(s):  
Genetic Code ◽  
Old Age ◽  
Parallel Evolution ◽  
Human Mind ◽  
Knowledge Domain ◽  
Parallel Track ◽  
The World ◽  
Orderly Fashion ◽  
The Mind ◽  
Unique Individual

This paper deals with the development of personality in two parallel tracks as an infant evolves to be a unique individual in society. The primary track is based on the acquired knowledge that is appended to the genetic code or information that the infant inherits from both parents. This track is essential for survival and is the primary instinct to just live on from one moment to the next. It shapes a baby from an infant in the world, a child in a family, a person in a society. If this progression can be conceived as an evolutionary trail for the progress in an orderly fashion to enhance and grow in a knowledge domain, then a secondary, simultaneous and a parallel track also evolves to shape the emotions of the baby, the feeling of the child and the passion of the person. The feeling, emotions, and passions exist during every stage, however unperceived they might be. The baby smiles and cries, and is happy just as much as a child is joyful or sad, or is excited. As much as this parallelism exists, we extend the parallel evolution of the two tracks deep and prolonged into adulthood, maturity, and old age of the human being in the society. Whereas the knowledge trail enhances the child, adult, and mature human to become educated, knowledgeable, wise, and ethical, the passion trail deeply resident in the mind, makes the person (during all stages of life) realistic, honest, loving, and passionate.

scholarly journals Enacting Media. An Embodied Account of Enculturation Between Neuromediality and New Cognitive Media Theory

2021 ◽  
Vol 12 ◽  
Author(s):  
Joerg Fingerhut
Keyword(s):  
Digital Media ◽  
Human Mind ◽  
Generative Models ◽  
Media Theory ◽  
Media Ecology ◽  
Predictive Processing ◽  
Moving Images ◽  
The World ◽  
Media Work ◽  
The Mind

This paper argues that the still-emerging paradigm of situated cognition requires a more systematic perspective on media to capture the enculturation of the human mind. By virtue of being media, cultural artifacts present central experiential models of the world for our embodied minds to latch onto. The paper identifies references to external media within embodied, extended, enactive, and predictive approaches to cognition, which remain underdeveloped in terms of the profound impact that media have on our mind. To grasp this impact, I propose an enactive account of media that is based on expansive habits as media-structured, embodied ways of bringing forth meaning and new domains of values. We apply such habits, for instance, when seeing a picture or perceiving a movie. They become established through a process of reciprocal adaptation between media artifacts and organisms and define the range of viable actions within such a media ecology. Within an artifactual habit, we then become attuned to a specific media work (e.g., a TV series, a picture, a text, or even a city) that engages us. Both the plurality of habits and the dynamical adjustments within a habit require a more flexible neural architecture than is addressed by classical cognitive neuroscience. To detail how neural and media processes interlock, I will introduce the concept of neuromediality and discuss radical predictive processing accounts that could contribute to the externalization of the mind by treating media themselves as generative models of the world. After a short primer on general media theory, I discuss media examples in three domains: pictures and moving images; digital media; architecture and the built environment. This discussion demonstrates the need for a new cognitive media theory based on enactive artifactual habits—one that will help us gain perspective on the continuous re-mediation of our mind.

scholarly journals Gregory Bateson’s Ecology of Mind and the Understanding of Human Knowledge

2017 ◽  
Vol 18 (3) ◽  
pp. 37
Author(s):  
Elzbieta Magdalena Wasik
Keyword(s):  
Social Sciences ◽  
Human Mind ◽  
Communication Studies ◽  
Human Knowledge ◽  
Gregory Bateson ◽  
Ecology Of Mind ◽  
The World ◽  
Living Species ◽  
The Mind ◽  
Theoretical Foundations

<p>Departing from the biological notion of ecology that pertains to mutual relationships between organisms and their environments, this paper discusses theoretical foundations of research on the nature of human mind in relation to knowledge, cognition and communication conducted in a broader context of social sciences. It exposes the view, explicitly formulated by Gregory Bateson, that the mind is the way in which ideas are created, or just the systemic device for transmitting information in the world of all living species. In consequence, some crucial points of Bateson’s reasoning are accentuated, such as the recognition of the biological unity of organism and environment, the conviction of the necessity to study the ecology in terms of the economics of energy and material and/or the economy of information, the belief that consciousness distorts information coming to the organism from the inside and outside, which is the cause of its functional disadaptation, and the like. The conception of the ecology of an overall mind, as the sets of ideas, notions or thoughts in the whole world, is presented against the background of theoretical and empirical achievements of botany and zoology, anthropology, ethology and psychiatry, sociology and communication studies in connection with the development of cybernetics, systems theory and information theory.</p>

Hegels Philosophie des Geistes

2015 ◽  
Vol 18 (1) ◽  
pp. 66-86
Author(s):  
Pirmin Stekeler-Weithofer
Keyword(s):  
Empirical Investigation ◽  
Human Mind ◽  
Human Cognition ◽  
Human Knowledge ◽  
Empirical Observation ◽  
The World ◽  
The Mind ◽  
Philosophie Des Geistes ◽  
Object Level ◽  
Forms Of Knowledge

In order to understand Hegel’s form of philosophical reflection in general, we must read his ‘speculative’ sentences about spirit and nature, rationality and reason, the mind and its embodiment as general remarks about conceptual topics in topographical overviews about our ways of talking about ourselves in the world. The resulting attitude to traditional metaphysics gets ambivalent in view of the insight that Aristotle’s prima philosophia is knowledge of human knowledge, developed in meta-scientific reflections on notions like ‘nature’ and ‘essence’, ‘reality’ (or ‘being’) and ‘truth’, about ‘powers’ and ‘faculties’ – and does not lead by itself to an object-level theory about spiritual things like the soul. We therefore cannot just replace critical metaphysics of the human mind by empirical investigation of human behaviour as empiricist approaches to human cognition in naturalized epistemologies do and neuro-physiological explanations propose. Making transcendental forms and material presuppositions of conceptually informed perception and experience explicit needs some understanding of figurative forms of speech in our logical reflections and leads to other forms of knowledge than empirical observation and theory formation.

Fugitive Figures

2020 ◽  
Vol 111 (1) ◽  
pp. 66-84
Author(s):  
Mary Franklin-Brown
Keyword(s):  
Medieval Literature ◽  
Human Mind ◽  
New Approach ◽  
The World ◽  
The Mind ◽  
Gilbert Simondon ◽  
The Way

Abstract Through a study of early French romances, especially the Conte de Floire et Blancheflor and Alexandre de Paris’s Roman d’Alexandre, this essay offers a new approach to the automaton in medieval literature. Bruno Latour’s plural ontology, which elaborates on the earlier work of Gilbert Simondon and Étienne Souriau, provides a way to break down the division between the human mind and the world (and hence the mind and the machine), offering a rich understanding of the way in which the beings of technology [TEC], fiction [FIC], and religion [REL] act in concert upon us to inspire our desire for technological fictions.

scholarly journals The Mind of the Political and Social Animal

2019 ◽  
Vol 30 (3) ◽  
Author(s):  
Nerijus Stasiulis
Keyword(s):  
Human Nature ◽  
Human Mind ◽  
The Political ◽  
Science Technology ◽  
The Social ◽  
The World ◽  
The Status ◽  
The Mind

In this article I present the outline of Filosofija. Sociogija 30(3) the articles of which I see as mainly centering around the issue of Man as placed and interacting within social, cultural and political contexts. However, the discussion of the social or political is generally nourished by metaphysical or epistemological issues or insights. The human mind deals with the fundamental questions concerning human nature, the existence or the metaphysical structure of the world, the status of cognition in general and science/ technology in particular. The articles merge into a choir signalling the inescapably social and political mode of our consciousness.

Bonaventure (c.1217–74)

2018 ◽  
Author(s):  
Bonnie Kent
Keyword(s):  
Human Life ◽  
Human Mind ◽  
Human Knowledge ◽  
Sense Experience ◽  
The World ◽  
Union With God ◽  
The Mind ◽  
Higher Purpose

Bonaventure (John of Fidanza) developed a synthesis of philosophy and theology in which Neoplatonic doctrines are transformed by a Christian framework. Though often remembered for his denunciations of Aristotle, Bonaventure’s thought includes some Aristotelian elements. His criticisms of Aristotle were motivated chiefly by his concern that various colleagues, more impressed by Aristotle’s work than they had reason to be, were philosophizing with the blindness of pagans instead of the wisdom of Christians. To Bonaventure, the ultimate goal of human life is happiness, and happiness comes from union with God in the afterlife. If one forgets this goal when philosophizing, the higher purpose of the discipline is frustrated. Philosophical studies can indeed help in attaining happiness, but only if pursued with humility and as part of a morally upright life. In the grander scheme of things, the ascent of the heart is more important than the ascent of the mind. Bonaventure’s later works consistently emphasize that all creation emanates from, reflects and returns to its source. Because the meaning of human life can be understood only from this wider perspective, the general aim is to show an integrated whole hierarchically ordered to God. The structure and symbolism favoured by Bonaventure reflect mystical elements as well. The world, no less than a book, reveals its creator: all visible things represent a higher reality. The theologian must use symbols to reveal this deeper meaning. He must teach especially of Christ, through whom God creates everything that exists and who is the sole medium by which we can return to our creator. Bonaventure’s theory of illumination aims to account for the certitude of human knowledge. He argues that there can be no certain knowledge unless the knower is infallible and what is known cannot change. Because the human mind cannot be entirely infallible through its own power, it needs the cooperation of God, even as it needs God as the source of immutable truths. Sense experience does not suffice, for it cannot reveal that what is true could not possibly be otherwise; so, in Bonaventure’s view, the human mind attains certainty about the world only when it understands it in light of the ‘eternal reasons’ or divine ideas. This illumination from God, while necessary for certainty, ordinarily proceeds without a person’s being conscious of it.

scholarly journals The case of demonic possession

1912 ◽  
Vol XIX (3) ◽  
pp. 521-531
Author(s):  
K. V. Shalabutov
Keyword(s):  
Human Life ◽  
Great Influence ◽  
Human Mind ◽  
The Body ◽  
Demonic Possession ◽  
World Outlook ◽  
The World ◽  
Evil Spirits ◽  
The Mind ◽  
Good And Evil

As far as the human mind is developed, the area of ​​the miraculous and supernatural is wider and immense for it; therefore, all the incomprehensible and striking phenomena of him belong to him to the action of a higher, mysterious power. This is the origin of the world outlook of primitive peoples, in whom, over the course of time, invisible abstract forces were recognized as deities governing the fate of people, at which there usually arose the influence of deities on good and evil, clean and unclean. Deities have their servants angels and gods. Evil spirits and their incarnations in the image of bots, according to the primitive peoples and uncultured popular masses, have great influence on human life; unhappiness, death and illness depend on them. Sumtsov) says that diseases have long been among different peoples in the form of demonic beings. The spirits of darkness are doctors of health and life; they penetrate into the body of a person and serve as a source of illnesses, they darken the mind and torment the body. Already in the brick books of the ancient Chaldeans, there are conspiracies against diseases, like demonic beings. Among the Iranians, magic spells and cleansing from illnesses were widespread, like unclean demonic creatures. Among the Greeks and Romans, illnesses also had a demonic meaning, In the ancient Scandinavians, internal illnesses were attributed to the action of evil spirits and treated them with conspiracies and sympathetic means. In England in the X and XI centuries and later internal illnesses were considered directly caused by evil spirits, elves, demons, spells of sorcerers or the pernicious influence of the evil eye. The Slavs, in particular the Russians, share the demonic origin of illnesses with all other peoples.

Judging

2020 ◽  
pp. 82-113
Author(s):  
Mona Sue Weissmark
Keyword(s):  
Action Research ◽  
Meaning Making ◽  
Research Training ◽  
Human Mind ◽  
System P ◽  
Evolutionary Advantage ◽  
The World ◽  
Personal Histories ◽  
Kurt Lewin ◽  
The Mind

This chapter discusses the limits of the cognitive view of the mind, most significantly that it attributed the skills and processes of judging, evaluating, and meaning making to pre-assigned information. However, the mind is not a machine of mere inputs and outputs. Instead, according to postcognitive researchers, the human mind is “embodied” and reliant on unconscious judgments and knowledge about the world accumulated intuitively in interaction with the world and other people. Therefore, the post-cognitive view posits that people are active—not passive—participants in the generation of meaning by judging, evaluating, and engaging in transformational interactions: they enact a world. The chapter then considers the limitations of laboratory-controlled studies concerning prejudice and conflict reduction and introduces the concept of “action research.” Coined by the psychologist Kurt Lewin, the term “action research” refers to the triangle of research, training, and action in producing social change. To date, the relatively few studies conducted in this area have yielded no reliable, durable, observable evidence, in part because most of this research has relied on traditional cognitive theories of the mind. Personal histories, memories, and emotions were not considered. The postcognitive revolution, however, recognizes the need for a parallel “affective revolution” to help understand how the emotions are related to the biology of cognition and more specifically to judgments. Moreover, the evolutionary advantage of an affective system is initially evident as a danger signal system.

scholarly journals The Return of Aristotle: The World Congress “Philosophy of Aristotle”(Athens, July 9 -15, 2016)

2016 ◽  
Vol 19 (2) ◽  
pp. 245-256
Author(s):  
Olga Gomilko
Keyword(s):  
Human Mind ◽  
World Congress ◽  
Philosophical Discussion ◽  
Institutional Issues ◽  
The World ◽  
Philosophical Life ◽  
Material Values ◽  
The Mind ◽  
Dignified Life

The process of consolidation of post-material values requires strengthening of the position of human mind. Aristotle’s return is meant to teach humankind how to use the mind effectively in order to act properly for achieving a dignified life. The revival of interest in Aristotle’s philosophy restores his status as a teacher and renounces the perception of Aristotle as an opponent. The World Congress “Philosophy of Aristotle”, which took place on July 9—15, 2016 in Greece, marks an important step in this process. The coverage of the congress in this article is based on personal impressions, and it does not mean to present the overall content of the congress work. The purpose of the article is to provoke philosophical discussion about institutional issues of the Ukrainian philosophical life.

LANGUAGE BETWEEN THE WORLD AND THE MIND

METOD ◽  
2020 ◽  
pp. 243-268
Author(s):  
Mikhail Zabotkin
Keyword(s):  
Subject Matter ◽  
Human Mind ◽  
Theoretical Frameworks ◽  
Linguistic Structure ◽  
Ferdinand De Saussure ◽  
Language Structure ◽  
Structuralist Approach ◽  
The World ◽  
The Subject ◽  
The Mind

The article strives to explain why semiology based on the structuralist approach to language was not widely recognized as a metascience. The author views as the key reason the fact that the subject matter of linguistics was understood to be linguistic structure as immanent reality. In order to support this argument, the author examines the theories of Ferdinand de Saussure, Louis Hjelmslev, and Emile Benveniste as not only linguistic, but also philosophical theories. The structuralist interpretation of Saussure’s theory views the structure of language as independent from the world and the human mind. The article demonstrates why it leads to the conclusion that the language sets the limits of one’s world and mind. The author shows why this conclusion generates internal contradictions in the theory and, paradoxically, casts doubt on the possibility of studying and explaining language. The article analyzes how Hjelmslev and Benveniste tried to provide theoretical solutions to these problems and why their attempts were not fully successful. It is argued that the key source of problems of this approach is the ontologization of language structure which makes explaining language possible only through deep structures that belong to the extralinguistic reality. The author shows how rejecting the ontological understanding of structure and including human subjectivity in the theory makes it possible to avoid the problems of structuralism. The article concludes with a brief overview of several theoretical frameworks which analyze language and its interconnections with the mind and extralinguistic reality without relying on the concept of structure.

Sign in / Sign up

Export Citation Format

Share Document