scholarly journals Ser persona en la sociedad del conocimiento y el espectáculo: Aprendiendo a vivir, pensar y comunicar más allá de los espejos

1970 ◽  
Vol 18 ◽  
pp. 159-176
Author(s):  
Martín Caeiro Rodríguez
Keyword(s):  
Identity Construction ◽  
Knowledge Society ◽  
Cognitive Model ◽  
Mirror Image ◽  
The Body ◽  
Human Being ◽  
Society Of The Spectacle ◽  
Sociedad Del Conocimiento ◽  
The Face ◽  
The Universe

La Sociedad del Conocimiento propone un modelo cognitivo que procura referencias estables de la naturaleza, el ser humano y el universo, mientras que si pensamos en la Sociedad del Espectáculo hay un modelo que procura que como espectadores no nos establezcamos en ninguna imagen ofreciéndonos referentes temporales, identidades efímeras que la industria, la moda, la publicidad y el aburrimiento nos hacen desear constantemente. En este hábitat cultural, mediático y contradictorio intentamos comunicarnos, pero ¿cómo encontrar lo que puede definirnos en medio de tanta información? ¿cómo alcanzar una imagen especular en un mundo metamórfico?, y, en consecuencia: ¿cómo ser personas? En esta situación, como veremos en este artículo, el rostro y el cuerpo se significan en un mismo territorio de relación y aparecen la disipación, la monstruosidad, la desconexión, la descomunicación y la práctica de la borrosidad como estrategias de construcción de identidad, pasando de la representación a la cognición. Al final de este recorrido se proponen seis ideas y soluciones a la construcción de la identidad desde la perspectiva del educador artístico, enlazando en las propuestas conocimiento, entretenimiento y comunicación. The Knowledge Society proposes a cognitive model that seeks stable references of nature, the human being and the universe, whereas if we think about the Society of The Spectacle, there is a model that tries that as spectators we do not establish ourselves in any image offering us temporary referents, ephemeral identities that fashion, advertising and boredom make us wish constantly. In this cultural, mediatic and contradictory habitat, we try to communicate, but how do we find what can define us in the midst of so much information? How to achieve a mirror image in a metamorphic world? and, consequently: how to be a person? As we will see in this article, the face and the body are signified in the same territory of relation, and they appear the dissipation, the monstrosity, the disconnection, the discommunication and the practice of the blur as strategies of identity construction. At the end of our research we will propose six ideas and solutions for the problem of linking knowledge, entertainment and communication.

Our Big Hearts

2020 ◽  
pp. 150-174
Author(s):  
Iris Berent
Keyword(s):  
Scientific Literature ◽  
Opportunity To Learn ◽  
Mirror Image ◽  
The Body ◽  
Affective Science ◽  
Innate Ideas ◽  
The Face

Can you tell what a stranger feels just by looking at their face? Could you distinguish fear from anger even in a person from an entirely unfamiliar culture (without having the opportunity to learn about it from experience)? Laypeople assume they can, because they believe that emotions are inborn, and they are universally imprinted on the body, both externally, on the face, and internally (I sense anxiety in the rumbling of my gut). In fact, people believe that emotions are innate precisely because they believe that emotions are “in the body.” So strong is their conviction that they will insist on their belief even when told that the emotions in question are in fact acquired. Our tendency to view “warm” feelings as embodied and innate is the exact mirror image of our tendency to view “cold” concepts as ephemeral and disembodied. A review of the scientific literature reveals that similar presumptions also plague the debate on universal emotions in affective science. Chapter 10 shows how Essentialism (a principle invoked to explain our aversion to innate ideas) also promotes the promiscuous presumption of innate emotions by laypeople and scientists alike.

scholarly journals Editorial

2005 ◽  
Vol 22 (2) ◽  
pp. i-iv
Author(s):  
Katherine Bullock
Keyword(s):  
Arab World ◽  
Medical Center ◽  
Knowledge Society ◽  
The Body ◽  
Modern World ◽  
Ibn Sina ◽  
Muslim Countries ◽  
The Face ◽  
History Of ◽  
Independent Thought

As Mehmet Mahfuz Söylemez documents in his “The Jundishapur School:Its History, Structure, and Functions,” Southwest Asia has long been a sitefor a cross-fertilization of ideas that have led to productive societies.Although Jundishapur’s excellence as a medical center predates the comingof Islam, it nevertheless played a key role in transmitting knowledge toMuslim physicians as well as contributing to Baghdad’s development as anup-and-coming center of excellence. In an open and welcoming climate,the scholars and physicians of Jundishapur and Baghdad fostered a learningenvironment that allowed Muslim civilizations to flourish.Today’s Muslims often look back to such “golden ages” with wistfulness,admiration, and frustration. Given the constant defeats and subjugationfaced by Muslim countries since western colonization, this wistfulness is notsurprising. In order to bolster their identity to defend themselves against thiscontinuing subjugation, Muslims often offer this glorious past to anIslamophobic world: “We are not barbarians! See what Muslim civilizationwas capable of!” And in the face of Eurocentric curricula that largely denyany role to a non-European civilization in the history of ideas since Plato,such reminders are crucial.But as Dieter Weiss’ “Paths toward an Arab Knowledge Society” inadvertentlyhighlights, such wistfulness is underscored by an ignorance of justwhat it takes to produce a golden age. For a society to flourish, it must createthe conditions that enable its inhabitants to engage in knowledge creation:the freedom to think, debate, and discuss. While he focuses only onthe Arab world, one would have to be blind to reality not to realize that thesame deplorable situation can be found in most Muslim countries today.Imagine what kind of Muslim cultural and political society must haveexisted for Ibn Sina, who produced great medical and philosophical workswhile denying the resurrection of the body. Compare that with the assassinations,death threats, and the like facing contemporary writers who engagein independent thought about Islam and the modern world. Think of the roleof caliph Ma’mun’s bayt al-hikmah (House of Wisdom), where Christians,Muslims, and scholars who followed other religions worked side-by-side to ...

scholarly journals MAKNA SIMBOL BENTUK DAN SENI HIAS PADA RUMAH BUGIS SULAWESI SELATAN

Panggung ◽  
2012 ◽  
Vol 22 (3) ◽  
Author(s):  
Pangeran Paita Yunus
Keyword(s):  
Structural Change ◽  
The Body ◽  
Human Being ◽  
Decorative Art ◽  
South Sulawesi ◽  
The One ◽  
Meaning Theory ◽  
House Building ◽  
The Universe ◽  
Art Style

The cosmologic view of the Buginese tribe assumes that this macrocosmos (the universe) is arranged into three levels: Boting langi’ (the upper world), Ale kawa (the middle world), Uri’ Li’yu’ (the Under world). As the centre from the three parts of this universe is Boting Langi (the highest sky), the place of Dewata SeuwaE (God) to lie down. This view is represented in the King’s Palace/traditional house building seen as the microcosmos. So, the King’s palace of the Buginese is devided also into three levels (stacks), those are: Rekkeang (top floor) viewed as the head of the human being, Alle bola (the body of the house) viewed as the body, and Awa bola (space underneath of the house) viewed as the leg of the human being. The three parts are centered at Posi’ bola or the house navel. This research tries to answer the problems: 1) whether the meaning form of the King’s Palace of the Buginese based on cosmology, and 2) how the symbol meaning of decorative art at the King’s Palace of the Buginese is. To identify and comprehend the meaning of decorative art on the King’s Palace of the Buginese, it is done through hermeneutic theory by Gadamer and the symbol meaning theory by Victor Turner. This research gives description that the happening of structural change and the style of decorated art at the kings’ palace of the Buginese of South Sulawesi, beside having much influence from the art of Dong-son and Chou Tua style, the decorated art at the Buginese tribe also got influence from Hinduism and Islam. In addition, the change of the art style is decided also by the one who has power in the society, either in the politic side or in the religion or culture. In this case, the existence of art style variation is caused by the existence of the levelling and groupping of the society.Keyword: Decorated art, Buginese tribe.

scholarly journals Semiotics and education, semioethic perspectives

Semiotica ◽  
2016 ◽  
Vol 2016 (213) ◽  
pp. 247-279 ◽  
Author(s):  
Susan Petrilli
Keyword(s):  
Interdisciplinary Approach ◽  
The Body ◽  
Human Being ◽  
Relational Dynamics ◽  
Physical Organic ◽  
The Face

Abstract“Semioethics” is a neologism coined in the early 1980s to highlight the relation between signs and values, identity and otherness. It keeps account of Victoria Welby’s concept of “significs” and of Sebeok’s “global semiotics” with its critique of glottocentric and anthropocentric tendencies. Together both sources, significs and global semiotics, provide the context for contributions from semioethics to education. Semioethics recovers the ancient vocation of semiotics, originally “semeiotics,” for life and its wellbeing. It elicits the importance of applying an interdisciplinary approach and a “detotalizing method” in education by contrast to the totalizing approaches of grand narratives. The human being is endowed with a “primary modeling device,” also called “language,” and with it “syntactics.” Semioethics considers the role of these special characteristics that specify the human being as a human being, a “semiotic animal,” and addresses the human propensity for creativity, critique, and responsibility for health over the globe, both in terms of physical-organic materiality, the body, and of semiotic materiality, signs and values. These characteristics can be developed and enhanced through a specifically “linguistic education” with a particular emphasis on otherness, dialogue, and listening. Practicing semioethics becomes more pressing in the face of the relational dynamics between the historical-social and biological spheres, between culture and nature, between semiosphere and biosphere, and between semiotics, biosemiotics, and education.

scholarly journals SOCIOFORMACIÓN EN CONTEXTO UNIVERSITARIO ECUATORIANO BAJO CONDICIONES DE COVID-19

2021 ◽  
Vol 6 (5) ◽  
pp. 66
Author(s):  
Ricardo Salazar Orozco
Keyword(s):  
Professional Training ◽  
Knowledge Society ◽  
University Education ◽  
Sociedad Del Conocimiento ◽  
Palabras Clave ◽  
The Face ◽  
Transnational Companies ◽  
Educación Virtual ◽  
Educational Paradigm ◽  
The Impact

Introducción: La socioformación universitaria, surge para abordar aprendizajes dirigidos a solucionar problemas a través de prácticas reflexivas, sumando el impacto generado por la COVID-19, cuyas influencias en Ecuador plantearon retos con el cambio de modalidad presencial a virtual. Objetivo: Analizar la socioformación en la nueva realidad y perspectivas universitarias del Ecuador frente a la COVID-19. Métodos: Se aplicó un diseño documental con revisión de la bibliografía en las bases científicas y buscadores Scielo, Google académico, Redalyc, Dialnet, utilizando las palabras clave: universidad, educación, virtual, COVID-19 y socioformación. Se encontraron 20 artículos, de los cuales se seleccionaron 15, que cumplieron los criterios de inclusión y exclusión, en inglés y español, publicados entre los años 2015-2021. Resultados: El impacto de la pandemia en la sociedad del conocimiento, genera la necesidad de garantizar formación profesional, recurriendo a herramientas que incluyan los estudiantes en el campo laboral, inclusive empresas transnacionales donde requieran mano de obra competente, adaptadas a diversas culturas, métodos, procesos y estructuras que reclaman multidisciplinariedad de conocimientos, donde la socioformación como paradigma educativo propicie en los universitarios la búsqueda, interpretación y solución de problemas. Conclusiones: Con la aplicación de la socioformación, como abordaje de problemas en el contexto de la COVID-19, en situaciones reales que demandan el cambio significativo en la vida, de manera colaborativa, se construyen conocimientos, interacción constante y permanente en acciones basadas en valores, que permitirá generar una sociedad más consciente de sus problemas   Palabras clave: Socioformación, universidad, educación, virtual, COVID-19   ABSTRACT   Introduction: University socio-training, arises to address learning aimed at solving problems through reflective practices, adding the impact generated by COVID-19, whose influences in Ecuador posed challenges with the change from face-to-face to virtual modality. Objective: To analyze socio-training in the new reality and university perspectives in Ecuador in the face of COVID-19. Methods: A documentary design was applied with a review of the bibliography in the scientific bases and search engines Scielo, Academic Google, Redalyc, Dialnet, using the keywords: university, education, virtual, COVID-19 and socioformation. Twenty articles were found, of which 15 were selected, which met the inclusion and exclusion criteria, in English and Spanish, published between the years 2015-2021. Results: The impact of the pandemic in the knowledge society, generates the need to guarantee professional training, resorting to tools that include students in the labor field, including transnational companies where they require competent labor, adapted to diverse cultures, methods, processes and structures that demand multidisciplinarity of knowledge, where socioformation as an educational paradigm propitiates in university students the search, interpretation and solution of problems. Conclusions: With the application of socioformation, as an approach to problems in the context of COVID-19, in real situations that demand significant change in life, in a collaborative way, knowledge is built, constant and permanent interaction in actions based on values, which It will allow to generate a society that is more aware of its problems.   Keywords: socio-training, university, virtual, education, COVID-19

scholarly journals Teilhard de Chardin: um místico em comunhão com o universo

2018 ◽  
Vol 75 (299) ◽  
pp. 620
Author(s):  
Maria Clara Lucchetti Bingemer
Keyword(s):  
Latin American ◽  
Theological Reflection ◽  
Human Being ◽  
Human Beings ◽  
Valuable Contribution ◽  
American Perspective ◽  
The Earth ◽  
The Face ◽  
America Latina ◽  
The Universe

Síntese: Nossa proposta neste texto é fazer uma leitura da obra de Teilhard de Chardin a partir da América Latina e, nela, de uma situação bem concreta: o consumismo, característica da pós-modernidade, que se instalou aqui em nosso continente. Nossa premissa é que a fúria consumista em um continente marcado pela pobreza dissociou ser humano e cosmos, homem, mulher e natureza, criando uma falta de sensibilidade para os sentidos humanos, que chega a ser extremamente nociva ao próprio ser humano: torna-o sempre mais insensível àquilo que está à sua volta, seja a pobreza que padecem tantos, seja a negligência em relação ao Cosmos e à Terra, pondo em risco a vida e o futuro do planeta onde todos vivem. Em seguida, examinaremos a mística bíblica como mística de comunhão com o universo, de sintonia com o criado, incluindo e colocando em comunicação ser humano e mundo, de maneira a que juntos reflitam a face do Criador. Procuraremos, a seguir, ver como Teilhard se inscreve nessa mística de comunhão com o universo de maneira radical e profunda, fazendo com que a mesma passe a constituir o cerne de sua esplêndida espiritualidade. Finalmente, examinaremos alguns textos seletos de Teilhard, a fim de encontrarmos neles a inspiração para a teologia que hoje se faz em nosso continente. Embora Teilhard não tenha sido alguém com grande preocupação pelos pobres e embora estes não ocupem parte importante em seu pensamento e discurso, não se pode ignorar que seu pensamento sobre o cosmos e a natureza são uma contribuição preciosa para toda a reflexão teológica sobre a ecologia, que hoje se realiza no mundo inteiro, inclusive e de maneira forte e insistente, no continente latino-americano.Palavas-chave: Theilhard de Chardin. Espiritualidade. Consumismo. Ecologia. Pobres.Abstract: Our objective in this text is to do a reading of Teilhard de Chardin’s work from a Latin American perspective and, within this perspective, focus on a very concrete situation: consumerism, a characteristic of the post-modernity that settled here in our continent. Our assumption is that the consumerist fury in a continent marked by poverty dissociated the human being and the cosmos, man, woman and nature, creating a lack of sensitivity to the human senses that becomes extremely harmful for the human beings themselves. It makes them more insensitive to whatever is around them, be it the poverty that is the source of suffering for so many, be it the negligence towards the Cosmos and the Earth, a negligence that endangers the life and the future of the planet where we all live. Next, we will examine the Biblical mystique as a mystique of communion with the universe, of being in tune with the creation, including and fostering the communication between the human being and the world, in such a way that, together, they reflect the face of the Creator. We will then try to see how Teilhard inserts himself in this mystique of communion with the universe in a radical and deep way, so that this mystique becomes the core of his splendid spirituality. Finally, we will look at a few selected texts by Teilhard in order to find in them the inspiration for the theology practiced today in our continent. Although Teilhard may not have been someone particularly concerned with the poor and although they are not an important part of his thought and discourse, we cannot ignore that his ideas about the Cosmos and nature are a valuable contribution to the entire theological reflection on ecology that is being carried out worldwide, including, in a very strong and insistent way, in the Latin-American continent.Keyword: Theilhard de Chardin. Spirituality. Consumerism. Ecology. Poor.

Człowiek jako dynamiczna jednostka duchowo-cielesna w nauczaniu św. Maksyma Wyznawcy

Vox Patrum ◽  
2015 ◽  
Vol 64 ◽  
pp. 205-230
Author(s):  
Oleksandr Kashchuk
Keyword(s):  
Human Nature ◽  
The State ◽  
The Body ◽  
Human Being ◽  
Entire Universe ◽  
The Individual ◽  
The Mind ◽  
Maximus The Confessor ◽  
The Universe ◽  
Individual Human

In St. Maximus the Confessor’s teaching human nature consists of the soul and the body, in which logos of power that unifies them together is inscribed. Human nature manifests itself in the individual human being. The human being as the body and the soul naturally longs for God. This longing is fulfilled by the movement, which is connected to dynamism of the entire human structure. The dynamism is inscribed in the mind, reason, spirit, will, sense, passionate powers and body. The dynamic aspiration for God does not imply getting rid of any of the human elements, even passionate and bodily, but on the contrary, it demands ap­preciation and proper use of all the natural powers of the human being. Maximus the Confessor treats the human being as a whole. The human is not only mind, reason and spirit, but also will, sense, passionate powers and body. The dynamism of mental and spiritual sphere should be extended in the senses, passionate pow­ers and body, so that the body also becomes the source of virtues, and is deified together with the soul through unity with the Absolute. This unity as the goal of human longing will never be static, but dynamic, because the fulfillment of this longing is the state with eternal movement. So human being will constantly strive for even more perfect unity with God. Through this unity the human being becomes more human. The originality of the Author consists in the fact that using the anthropological views of the earlier tradition and interpreting them mystically and symbolically, he intertwined the entire dynamism of human being with the structure of the Platonic world. The human being through the longing for God and through the proper use of natural powers mystically unites with God not only himself/herself, but also the entire universe, because the structure of the human being is analogous to the structure of the universe.

scholarly journals Face of the Human and Surface of the World

2011 ◽  
pp. 121-134
Author(s):  
Walid El Khachab
Keyword(s):  
Human Subject ◽  
The Body ◽  
The Other ◽  
Nature And Culture ◽  
Other Hand ◽  
The World ◽  
The Status ◽  
The Face ◽  
The Media ◽  
The Universe

In this article, the surface of the world is envisaged as a face. Cinema as a record of this surface, and as a medium which “re-invented” the face in the close-up shot, makes it possible to reflect on the status of the human subject in the universe, thanks to the concept of cinematic pantheism. Following Elie Faure, the author underscores the pantheistic nature of cinema and claims that cinematic pantheism is the way by which film produces simultaneously transcendence and immanence, and materializes the unity of both, thus confirming Siegfried Kracauer's theory according to which man, nature and culture are part of the same “visible phenomena” in cinema. Cinema transforms all beings into surfaces: it operates by facialization and surfacialization. On the other hand, the article revisits Deleuze and Guattari's concept of faciality and argues that it describes a surface operating as the interface of the body in its interaction with other bodies in the media, the realm of the divine, or the universe. Thus faciality is also landscapity, and activating the camera means “transfiguring” the human (or the landscape) into face and introducing a vis-a-vis: the face of God, as immanent transcendence. In that sense, cinematic mysticism, as in Paradjanov's, Makhmalbaf's and Mikhalkov's films, is pantheistic.

scholarly journals “Putrid Boils and Sores, and Burning Wounds in the Body”: The Valorization of Health and Illness in Late Antique Manichaeism

2016 ◽  
Vol 109 (3) ◽  
pp. 422-446 ◽  
Author(s):  
Nicholas Baker-Brian
Keyword(s):  
Human Body ◽  
The Body ◽  
Complex Spectrum ◽  
Late Antique ◽  
Human Beings ◽  
Health And Illness ◽  
The Face ◽  
The Universe

Recent publications concerned with attitudes to the human body in the religion of Mani have revealed a complex spectrum of ideas. A reading of the “Manichaean body” informed by a gnostic polarity of flesh versus spirit has been largely rejected, and a more complex, ambivalent portrayal of the body, shaped by specific cosmological and theological readings of its origin and purpose, has come to light. New interpretive tools and approaches have changed perceptions of classical texts and revealed how the “subjugated, perfected [Manichaean body was] put into use in the process of salvation.” For example, rereading chapter 70 of the Coptic work theKephalaia of the Teacher, we encounter a complex lesson that betrays the Manichaeans’ understanding of the dual heritage of the human body. Here the Mani of theKephalaiainstructs his disciples about the correspondences that exist between the fleshly body and the universe and formulates them in a manner that suggests a simultaneous patterning of the two forms: “Mani says to his disciples: ‘This whole universe, above and below, reflects the pattern of the human body; as the formation of this body of flesh accords to the pattern of the universe’” (70.169.28–170.1). The organs and limbs of the body resemble specific astral structures and elements in the universe, and both body and universe are afflicted by a range of competing powers. Chapter 70 offers a melothesiac reading of these archontic powers as zodiacal signs fused with the organs, bones, and sinews of the body (cf. chapter 69). As archons they exercise a malevolent influence over the flesh. However, they are also constantly in conflict with each other, and the cause of bodily sickness lies in their “creeping, and moving within the body. . . [where] they shall beset and destroy one another. . . they shall erupt from the body of the person who will die; and make putrid boils and sores and burning wounds in the body” (70.175.12–14, 16–18). Leaving such colorful descriptions of lesions aside, chapter 70 also indicates that human beings, specifically the Manichaean elect, possess enormous potential as the ones who are able to facilitate the release of the “light” by subduing the activities of the “five camps” (i.e., the face, heart, genitalia, stomach, and ground).

Questions on the role of biofilms for the adaptation of microorganisms to unfavorable environmental factors by the example of P. aeruginosa

2020 ◽  
Vol 99 (4) ◽  
pp. 379-383
Author(s):  
Vasily N. Afonyushkin ◽  
N. A. Donchenko ◽  
Ju. N. Kozlova ◽  
N. A. Davidova ◽  
V. Yu. Koptev ◽  
...  
Keyword(s):  
Antibiotic Resistance ◽  
Environmental Factors ◽  
Barrier Function ◽  
Infectious Agent ◽  
Antagonistic Activity ◽  
The Body ◽  
Main Function ◽  
Pathogenic Potential ◽  
The Face

Pseudomonas aeruginosa is a widely represented species of bacteria possessing of a pathogenic potential. This infectious agent is causing wound infections, fibrotic cystitis, fibrosing pneumonia, bacterial sepsis, etc. The microorganism is highly resistant to antiseptics, disinfectants, immune system responses of the body. The responses of a quorum sense of this kind of bacteria ensure the inclusion of many pathogenicity factors. The analysis of the scientific literature made it possible to formulate four questions concerning the role of biofilms for the adaptation of P. aeruginosa to adverse environmental factors: Is another person appears to be predominantly of a source an etiological agent or the source of P. aeruginosa infection in the environment? Does the formation of biofilms influence on the antibiotic resistance? How the antagonistic activity of microorganisms is realized in biofilm form? What is the main function of biofilms in the functioning of bacteria? A hypothesis has been put forward the effect of biofilms on the increase of antibiotic resistance of bacteria and, in particular, P. aeruginosa to be secondary in charcter. It is more likely a biofilmboth to fulfill the function of storing nutrients and provide topical competition in the face of food scarcity. In connection with the incompatibility of the molecular radii of most antibiotics and pores in biofilm, biofilm is doubtful to be capable of performing a barrier function for protecting against antibiotics. However, with respect to antibodies and immunocompetent cells, the barrier function is beyond doubt. The biofilm is more likely to fulfill the function of storing nutrients and providing topical competition in conditions of scarcity of food resources.

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