scholarly journals Bhakti in the Hymns of Alwars

2021 ◽  
Vol 3 (S-2) ◽  
pp. 170-173
Author(s):  
Salin Siyama A
Keyword(s):  
Human Beings ◽  
Human Form ◽  
Human Organs ◽  
The Senses ◽  
Positive Light

Man is powered by the senses of skin, mouth, eyes, nose and ears. While depicting God in human form, the Alvars sang hymns in a way that emphasized the special nature of God and the use of human organs. Especially in Tirumal's Maniyalakam, Vayalaka is mentioned and he is spoken as a sweet speaker. In every incarnation of Tirumala his vayalaku is narrated. Although Vayalaku is meant to represent the Lordship of the Lord in a positive light, it is also shown to have the two properties of being the mouthpiece that feeds the milk objects which are meant to teach, hear and enjoy the virtues for the benefit of human beings. Eating and speaking are actions of the mouth. On the basis of these deeds the Alvars are distinguished as the mouthpiece of the Lord.

scholarly journals alienated human

2021 ◽  
Vol 5 (1) ◽  
pp. 247-262
Author(s):  
Nguyen Anh Quoc ◽  
Nguyen Minh Tri ◽  
Nguyen Anh Thuong ◽  
Dinh The Hoang ◽  
Nguyen Van Bung
Keyword(s):  
Spare Parts ◽  
The Body ◽  
Body Parts ◽  
Human Beings ◽  
Internal Organs ◽  
Man And Nature ◽  
The Senses ◽  
And Behavior

Man and nature is a unity between body and individual in behavior. Humans are liberty, creative, happy subjects in behavior and labor. By behavior and labor, humans produce tools, spare parts, machines, and robots to replace internal organs, lengthen the senses, and lengthen defective body parts. Evolution is no longer a mutation in the body but the assembly of accessories into organs, senses, and body parts when needed. People use devices that are manufactured to be used for what people want depending on specific conditions and circumstances. Labor and behavior make objectification of people, but alienated behavior and alienated labor make humanize the object. The time to enjoy liberty, creativity, and happiness is human, and the time to perform alienated behavior and alienated labor is the time to live for the non-human. People are corrupted into slavery to standards, money. It is the process of self-torture, torturing oneself; and the nobility of standards, the wealth of money is the unhappy product of life. Humans are liberty, creative and happy subjects; alienated human beings are all helpless, unhappy, deceit. Money, standards are products of helplessness, unhappiness, lies. Standards, money remove people from life.

From the Back of the Eyelids: Public and Private Space in an Interactive Installation

Leonardo ◽  
1999 ◽  
Vol 32 (5) ◽  
pp. 379-382
Author(s):  
Juliet Conlon
Keyword(s):  
Public Space ◽  
Human Form ◽  
Public And Private ◽  
Composite Body ◽  
Private Space ◽  
Interactive Installation ◽  
The Senses

The author describes how her recent installation work combines video, velvet, and interactivity into an opportunity for intimate navigation over the skin of a composite body. She discusses how the installation engages the senses using touchscreens, virtual projectors, and the human form to contrast private space with public space.

scholarly journals A posthuman ecology of simulated human patients: Eidolons, empathy and fidelity in the uncanny embodiment of nursing practice

2020 ◽  
Vol 19 (3) ◽  
pp. 299-318
Author(s):  
Aileen Ireland
Keyword(s):  
Nursing Education ◽  
Clinical Skills ◽  
Human Beings ◽  
Human Form ◽  
Human Patient ◽  
The Uncanny ◽  
Human Patient Simulators ◽  
Patient Simulators ◽  
Digital Objects ◽  
Human Attributes

The reproduction of the human form has been a universal practice amongst human ecologies for millennia. Over the past 200 years, popular culture has considered the imaginary consequences of the danger to humanity and human-ness of replicating the autonomous human form too faithfully. Today, the seductive allure of technologically advanced simulated human bodies and advances in robotics and artificial intelligence has brought us closer to facing this possibility. Alongside the simultaneous aversion and fascination of the possibility that autonomous simulated human forms may become indistinguishable from human beings is the deep-rooted uncanniness of the automaton in its strange familiarity – not only to ourselves but to our pleasant childhood imaginings of playing with dolls. As such, simulated human bodies are often enrolled in medical and nursing education models with the assumption that making the simulation teaching spaces seem as close to clinical spaces as possible will allow students to practise potentially harmful clinical skills without causing any harm to human patients. However similar the simulated human bodies may appear to a living, breathing human, a tension between the embodiment of particularly human attributes and their replication persists. How can computerized human patient simulators be enrolled to teach people to develop the necessary attributes of compassion and empathy when caring for human beings? This article explores the uncanny ecologies of simulated human patients in nursing education by presenting a posthuman analysis of the practices of nurse educators as they enrol these digital objects in their teaching. Guided by a selection of heuristics offered as a mode of interviewing digital objects, the analysis enrolled ‘Gathering Anecdotes’ and ‘Unravelling Translations’ to attune to the ways in which these uncanny posthuman assemblages become powerful modes of knowing to mobilize learning about human attributes within uncanny posthuman ecologies.

“They Saw What They Said They Saw”: Sense Knowledge in Early Christian Polemic

1988 ◽  
Vol 81 (3) ◽  
pp. 239-249 ◽  
Author(s):  
Robert J. Hauck
Keyword(s):  
Second Century ◽  
Sense Perception ◽  
Human Form ◽  
Knowledge Of God ◽  
Early Christian ◽  
Divine Knowledge ◽  
The Common ◽  
The Senses ◽  
Common Shape

A curious parallel exists between two early Christian discussions of prophetic or divine knowledge. Both deal with the Christian problem of sense knowledge about the divine in a thought world dominated by Platonic thinking: how can Christians base their knowledge of the divine upon the reports of the apostles who claim to have seen God in a human shape? The first of these discussions arises from criticisms from outside; Celsus, the second-century Platonist critic of Christianity, calls the Christians a carnal race who say that God is corporeal and has a human form, and complains, “How are they to know God unless they lay hold of him by sense-perception?” (C. Cel. 7.27, 37). The second comes from within the Christian camp, and is to be found in the Clementine Homilies. In this rather enigmatic text Simon Magus, the arch-heretic, accuses Peter in his reliance upon his apostolic experience of “introducing God in a shape,” and opposes to apostolic sense knowledge his own visionary experiences (Hom. 17.3). The examination of these two texts demonstrates that in their common terms and the common shape of their arguments the issue of the knowledge of the apostles was common in Christian polemics. It was also a problem for philosophically minded Christians who would prefer to place the knowledge of God, even if historically mediated by Jesus, in the intelligible knowledge of the soul, rather than in the senses.

Charlie Chaplin: The Return of the Allegorical Mode in Modernity

2020 ◽  
Author(s):  
Daniel Mourenza
Keyword(s):  
20Th Century ◽  
Human Beings ◽  
Modern Life ◽  
Charlie Chaplin ◽  
The Senses ◽  
Shock Experience

This chapter addresses Walter Benjamin’s writings on Charlie Chaplin as a project to rehabilitate allegory in the 20th century. This project is evaluated in connection with Kafka and Brecht, since Benjamin approached all of these figures through the concept of Gestus. Benjamin discerned in film the prospect of undoing the numbing of the senses, which had become deadened as a consequence of the shock experience of modern life. In connection with Kafka and Brecht, this chapter analyses Chaplin as a paradigmatic cinematic figure to counteract the alienation of human beings in a technologically saturated modernity through his gestic and allegorical performance.

Worlds Olio

2019 ◽  
pp. 23-39
Author(s):  
David Cunning
Keyword(s):  
Social Order ◽  
Natural World ◽  
Human Beings ◽  
Men And Women ◽  
Medical Experimentation ◽  
Gender Similarities ◽  
Similarities And Differences ◽  
The Senses ◽  
Selection Of

This chapter features a selection of excerpts from Cavendish’s book, Worlds Olio. The passages treat a number of topics and issues: whether or not there are inherent capability differences between men and women; gender; similarities and differences between human beings and (other) animals; happiness; fame; desire; self-love; forms of government; social order; the authority and reach of philosophy; the role of the senses in cognition; medical experimentation and disease; God; predestination; and the regularity that is exhibited in the natural world. The chapter begins with a preface in which Cavendish speaks very negatively of the capacities of women, at one point saying that “Women have no strength nor light of Understanding, but what is given them from Men.” The reader can decide against the background of other texts in the corpus whether Cavendish is embracing an anti-feminist position here or whether she is being ironic.

Human Images and Blurring Boundaries. The Pueblo Body in Cosmological Context: Rock Art, Murals and Ceremonial Figures

2018 ◽  
Vol 28 (3) ◽  
pp. 411-431
Author(s):  
Polly Schaafsma
Keyword(s):  
Native American ◽  
Human Subjects ◽  
Rock Art ◽  
Religious Art ◽  
Human Beings ◽  
Human Form ◽  
Religious Ideology ◽  
Cosmological Context ◽  
Intimate Link ◽  
Ethnographic Data

Images of the human form can be analysed for what they reveal about social roles, hierarchy, and other identities, as well as culturally determined perceptions about humanity's relationships to the natural environment and supernatural realm. It is proposed that the portrayal of the multitudinous human subjects related to religious ideology and practice in Rio Grande Tradition and Navajo rock art focuses on the interconnectedness of all things, deflecting meaning away from human beings as prime subjects as seen in Western religious art. Rather, informed by ethnographic data, the Native American abstracted, costumed forms, along with conflated human/animal subjects, define humanity's intimate link to the cosmos, and their added attributes evoke the supernatural strengths of other living beings, along with animated entities such as rain-clouds and the sun. These images themselves are perceived as active agents, attracting the pictured forces, sanctifying place and facilitating communication with resident spirits. What is pictured on stone extends to the performative dimensions of ethnographic contexts, thereby blurring the boundaries between the ceremonial participants, the representations and the animistic cosmos.

Homo religiosus: does spirituality have a place in neo-Aristotelian virtue ethics?

2015 ◽  
Vol 51 (3) ◽  
pp. 335-346 ◽  
Author(s):  
DAVID MCPHERSON
Keyword(s):  
Virtue Ethics ◽  
Good Life ◽  
The Good Life ◽  
Human Beings ◽  
Ethical Naturalism ◽  
Human Form ◽  
Form Of Life

AbstractIn this article I seek to show the importance of spirituality for a neo-Aristotelian account of ‘the good life’. First, I lay out my account of spirituality. Second, I discuss why the issue of the place of spirituality in the good life has often either been ignored or explicitly excluded from consideration by neo-Aristotelians. I suggest that a lot turns on how one understands the ‘ethical naturalism’ to which neo-Aristotelians are committed. Finally, I argue that through a deeper exploration of the evaluative standpoint from within our human form of life as ‘meaning-seeking animals’ we can come to better appreciate the importance of spirituality for human beings throughout recorded history up to the present and why we can be described ashomo religiosus.

scholarly journals Importancia De Empezar Una Educación Tempranamente

2017 ◽  
Author(s):  
Sandra Lorena Santillán Vázquez
Keyword(s):  
El Niño ◽  
El Nino ◽  
Human Beings ◽  
The Senses

ResumenA lo largo del presente escrito se desarrollará la idea fundamentada de que todos los niños deben ser estimulados desde el vientre de la madre para favorecer su desarrollo y potenciar todas sus capacidades. Cada uno de los sentidos debe ser considerado, por ello es indispensable crear un ambiente preparado con objetos o actividades apropiados, no sólo juguetes o juegos sin sentido.Se debe tener confianza en que los niños son seres espirituales con habilidades impresionantes y que el adulto es sólo un acompañante que debe proporcionar el medio adecuado para generar en el pequeño la independencia que necesita. Hay que tener fe en el niño. AbstractThroughout this article, the well-founded idea that all children should be stimulated from the belly's mother to benefit their development and potentiate all their capacities, will be explained. Each of the senses must be considered, and therefore it is essential to create a prepared environment with conscious objects or activities, not just meaningless toys or games.Youngsters must gain the mental thought that they are human beings with spiritual and impressive abilities. Adults are only a companion, with the duty of providing the appropriate requirements to generate in the child, the independence he needs. Faith in infants is crucial. [1] Mtra. en Educación, área Administración educativa y gestión, Licenciada en Ciencias de la Educación y actualmente Guí­a Montessori de Comunidad Infantil y Casa de niños.

Human-Centric Functional Modeling and the Unification of Systems Thinking Approaches

2021 ◽  
pp. 5
Author(s):  
Andy E. Williams
Keyword(s):  
Systems Thinking ◽  
The Body ◽  
First Person ◽  
Human Beings ◽  
Functional Modeling ◽  
Functional Systems ◽  
The Senses ◽  
The Way

Where systems thinking approachesare often different and sometimes irreconcilable because they are based on the reasoning of one individual or another, Human-Centric Functional Modeling aims to become universal through looking inwards to the way all human beings perceive. HCFM provide a methodology that enables first person observations within each of the senses of the body or within the emotions, mind, or consciousness as functional systems to be represented as forming mathematical spaces that in turn enable all possible systems thinking approaches to be represented.This creates the possibility of comparing all systems thinking approaches to determine which is most “fit” in each context in which it is used, and it radically reduces the barriers to reusing the best components of each approach.

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