scholarly journals The teachings of Alexei Chernyakov about the soul and mind: reflections and comments

2021 ◽  
Author(s):  
Oleg Gushchin
Keyword(s):  
General Feeling ◽  
The Senses ◽  
Continuous Dynamic ◽  
Common Feeling ◽  
The Moment ◽  
The Mind

Chernyakov in his famous monograph reveals the concept of the soul through the opposite — the concept of the mind. But the point is not only in the explication of the concept through the opposite meaning. Following the logic of Chernyakov, the soul and mind at a certain stage fall into a kind of dynamic unity as the highest participation in the divine gaze. Being, according to Aristotle, a common feeling, the soul is through continuous “flipping” of private feelings, and so that in the formula: “I feel and understand what I feel,” the second term is exfoliated, i.e. the terminological limitation has been removed. As a result, the pure movement “feel the feeling of feeling” is released as a continuity of sensual evidence. The soul lives in the gaps of the mind and sees its infinity in them. Chernyakov draws attention to the fact that any distinction is simultaneously and latently the moment of binding distinctions. But the moments of discrimination / binding in soul and mind are given in different ways. Awakening (discriminating), the soul simultaneously connects the different so as to survey the all-encompassing expanse of itself and all that exists in the unity of self-movement. The soul, like the mind, is a form without matter, but in a different way from the mind. The soul also moves towards the object, but does not deviate from it to meet with itself, as the mind does, but passes through the object at the moment when it is already (still) decomposed or is in a de-objectified form. An object, being the energy of the mind, is "weathered" in relation to the soul, leaving a kind of living sensory imprint, the soul revives when it connects sensory imprints of objects, meeting itself in them. Chernyakov, referring to Aristotle, believes that the general feeling really contains in some way all the objects of the senses (but without matter). We explain to ourselves that these objects are in a de-objectified form. Unimpeded by overcoming (opening) the gap of the mind, the soul “sees” (binds) a multitude of sensory forms, in each of which a free gaze as such is released. This is not a gaze fixed on something unchanging. And it is also not a perception, which, as part of a speculative form, adds a new “perceive something” to “I perceive something”. Now the act: “I perceive something” is opened and partially discarded, leaving only an independent, continuous dynamic attachment in the remainder: “perceives” + “perceives” + “perceives”, etc.

scholarly journals More About When I’s Meet: The Intergroup Ramifications of I-Sharing, Part II

2018 ◽  
Vol 44 (11) ◽  
pp. 1601-1614 ◽  
Author(s):  
Elizabeth C. Pinel ◽  
Anson E. Long ◽  
Leslie C. Johnson ◽  
Geneva C. Yawger
Keyword(s):  
Intergroup Relations ◽  
Large Study ◽  
Subjective Experience ◽  
General Feeling ◽  
The Moment

Previous research on I-sharing (the belief that one has shared the same, in-the-moment subjective experience with another person) revealed its promise for improving intergroup relations. We expand on this research by (a) pursuing the mechanism underlying I-sharing’s effects; (b) asking whether I-sharing promotes positive, behavioral intergroup outcomes; and (c) asking whether the effects of I-sharing generalize to the outgroup at large. Study 1 rules out the possibility that I-sharing promotes liking for an outgroup member via a process of subtyping. Study 2 shows that I-sharing promotes liking for an outgroup member because it promotes a general feeling of subjective connection to the I-sharer. Study 3 provides evidence that I-sharing promotes helping across intergroup lines, and Study 4 shows that I-sharing with one outgroup member reduces infrahumanization of the outgroup more generally. These four studies contribute to our growing understanding of the unique impact that I-sharing has on intergroup outcomes.

scholarly journals The Employment of Metaphor and Simile in Selected Siswati Poetry

2019 ◽  
Vol 15 (5) ◽  
pp. 181
Author(s):  
Jozi Joseph Thwala
Keyword(s):  
Literary Criticism ◽  
Textual Analysis ◽  
Language Skills ◽  
Research Work ◽  
Real Life ◽  
Connotative Meaning ◽  
Figures Of Speech ◽  
Poetic Diction ◽  
The Senses ◽  
The Mind

The focus of this research work on selected descriptive of images refers to the analytic survey of metaphor and simile. They are selected, defined, explained and interpreted. Their significances in bringing about poetic diction, licence, meaning, message and themes are highlighted. They are fundamental figures of speech that implicitly and explicitly display the emotive value, connotative meaning, literariness and language skills. The poetic images reflect and represent real life situations through poetic skills and meanings. The literary criticism, comparative and textual analysis is evident when the objects are looked at from animate to inanimate and inanimate to animate. They serve as basic methodologies that are backing the theories and strategies on selected figures of speech. Imagery is the use of words that brings picture of the mind of the receiver or recipient and appeal to the senses. It is, however, manifested in various forms for resemblances, contrasts and comparisons. Artistic language through images revealed poetic views, assertion and facts.

The Heart beyond Hearts

2008 ◽  
Vol 12 (1) ◽  
pp. 186-189
Author(s):  
Swami Tyagananda
Keyword(s):  
Religious Traditions ◽  
The Senses ◽  
Vision Of God ◽  
The Mind

AbstractMany religious traditions ascribe to the term "heart" a meaning that goes beyond the physical and the emotional levels. In Hinduism, the discovery of the spiritual heart is generally seen as a precursor to higher experiences that transcend the mind and the senses, and culminate in the vision of God. This essay briefly describes the Hindu view of the spiritual heart, where the heart is located, and how it is experienced.

Momentary Encounters in Heidegger and Linji

2014 ◽  
Vol 41 (3-4) ◽  
pp. 470-486
Author(s):  
Katrin Froese
Keyword(s):  
Social Structure ◽  
Physical Violence ◽  
Social Encounter ◽  
The Moment ◽  
The Mind ◽  
Conceptual Language

Both Heidegger and Linji throw into question dualistic relationships, which for Heidegger stem from a subject–object dichotomy associated with Western metaphysics and for Linji result from a reification of conventions, social structure, and language. In Contributions to Philosophy, Heidegger emphasizes the moment of the event (Ereignis) in which Da-sein becomes the site for Being’s appearance and withdrawal. In the Linjilu conventions and concepts collapse in moments of social encounter often involving physical violence intended to serve as a counterpoint to the reifying tendencies of the mind. But while Heidegger suggests that he is engaging in a process of overcoming metaphysics, the Linjilu suggests that the process of un-doing the effects of reified and conceptual language is an ongoing one which depends and grows out of the very reification it throws into question.

The Intersections of Creativity, Technology, and the Mind

2020 ◽  
pp. 123-140
Author(s):  
Audri Phillips
Keyword(s):  
Artificial Intelligence ◽  
Computer Vision ◽  
Motion Capture ◽  
Human Mind ◽  
Media Technology ◽  
The Senses ◽  
Creativity Studies ◽  
The Mind ◽  
Immersive Technologies

This chapter examines the relationships between technology, the human mind, and creativity. The chapter cannot possibly cover the whole spectrum of the aforementioned; nonetheless, it covers highlights that especially apply to new immersive technologies. The nature of creativity, creativity studies, the tools, languages, and technology used to promote creativity are discussed. The part that the mind and the senses—particularly vision—play in immersive media technology, as well as robotics, artificial intelligence (AI), computer vision, and motion capture are also discussed. The immersive transmedia project Robot Prayers is offered as a case study of the application of creativity and technology working hand in hand.

Our Lady of Art

2020 ◽  
pp. 121-142
Author(s):  
Thomas J. Ferraro
Keyword(s):  
Roman Catholic ◽  
Sexual Intimacy ◽  
Male Gaze ◽  
Same Sex ◽  
Expressive Culture ◽  
Avant Garde ◽  
The Senses ◽  
The Mind ◽  
Washington Square

Chapter 5 examines Willa Cather’s neglected story, “Coming, Aphrodite” in light of her fascination with the bodily presentation that Camille Paglia would later call “sexual personae”—for which Cather develops her own Marian interpretive sensibility, half Roman Catholic and half Pagan, as a deliberate counterforce to the Puritan heritage deflating U.S. artistic and expressive culture. In her twenties, Cather was a prodigious journalist fascinated by the radiant figurae of statuary, painting, drama, poetry, and fiction both home and abroad—which she interrogated in explicitly religious terms, with a particular affinity for both Marian-Catholic dissent from the Puritan denial of the senses and its alternative of graced intercession. Cather learns to invite readers to the redemptive power of forbidden love: sex for its own sake, adultery whether intermittent or sustained or only imagined, same-sex beatings of the heart and meetings of the mind. Then, in “Coming, Aphrodite!,” in a way more literal that her readers could possibly have expected, Cather stages the male gaze of an avant-garde, sexually disciplined and romantically impervious, young painter in Washington Square, Don Hedger, who finds himself in thrall—through a closet peephole!—to the artful exhibitionism in body and song of an equally ambitious, alternatively brilliant ingénue, Eden Bower. Their pas de deux produces a profound, profoundly mutual, yet never-to-be domesticated, sexual intimacy, non-reproductive but dually procreative—all of it conducted under signs of Roman Latinate and Indo-Latino Catholicism, including a story within the story entitled “The Forty Lovers of the Princess.”

An Empirical Account of Mind

1975 ◽  
Vol 9 ◽  
pp. 66-78
Author(s):  
D.M. Taylor
Keyword(s):  
Empirical Theory ◽  
The Senses ◽  
The Mind

What could an empirical theory of the Mind be? Surely one which demonstrated that questions about the existence of minds were empirical questions – to be decided by observation, by the senses. This in turn would require an explanation of the meaning of statements about minds or mental states in terms referring to observable events, states and objects.

Apologies for the Mind

Worldview ◽  
1976 ◽  
Vol 19 (3) ◽  
pp. 39-44
Author(s):  
Samuel Hux
Keyword(s):  
The Moment ◽  
The Mind

Behind William Hazlitt's eloquence there was certainly vision, and something like courage. For learning does imply, like making, a certain risk—or did. Besides springs and sun, the lurking adder, and there is something ambiguous and awesome about “the shadow of angelic wings.” A certain resolve is thus required if we are to step, in our imaginings, into Einstein's elevator, or test the possibility that we have been living in Plato's cave. It is symptomatic of our times that we feel we must repeat this, even a little insistently and dramatically—that thinking and learning and making, the pursuit of culture, is serious, dangerous business. I am inclined to say that heroism is involved here too, but recognizing that that may sound merely romantic, I settle for the moment on risk.

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