The Art of Drawing Distinctions

2019 ◽  
pp. 407-433
Author(s):  
Alexander Kluge
Keyword(s):  
Nineteenth Century ◽  
Human Body ◽  
Cerebral Hemispheres ◽  
Human Being ◽  
The Will ◽  
The Difference ◽  
Alexander Kluge ◽  
The Moment ◽  
The Mind

This chapter highlights the individual's capacity for differentiation. Imagine the human body: take, for example, the mouth, whose capacity for differentiation would be called a sensation. The largest organ, the skin, also has sensation. The ear: therein lies musicality, the sense of balance, the sense of hearing, and rhythm. These sensations are divided between two cerebral hemispheres. All of these sensations play a role in an encounter with another person. The moment when related sensations reach a decision about another human being is called feeling. This is not something sentimental, but rather is subject to the sentimentalization and commercialization of the nineteenth century. In reality, feeling is something very human. It is what a person adds to an objective relation. In order to be able to convey more clearly the difference between sensation and feeling, Alexander Kluge introduces another term: passion. There is the passion of the mind and there is the mind of passion. This is the intensification of the will, feeling, the sum of various feelings pointed in a single direction.

scholarly journals Elastic Simulation of Joints with Particle-Based Fluid

2021 ◽  
Vol 11 (15) ◽  
pp. 6900
Author(s):  
Su-Kyung Sung ◽  
Sang-Won Han ◽  
Byeong-Seok Shin
Keyword(s):  
Principal Stress ◽  
Human Body ◽  
Yield Condition ◽  
Maximum Principal Stress ◽  
Human Motion ◽  
The Difference ◽  
The Moment ◽  
External Forces ◽  
Physical Changes ◽  
Elastic Simulation

Skinning, which is used in skeletal simulations to express the human body, has been weighted between bones to enable muscle-like motions. Weighting is not a form of calculating the pressure and density of muscle fibers in the human body. Therefore, it is not possible to express physical changes when external forces are applied. To express a similar behavior, an animator arbitrarily customizes the weight values. In this study, we apply the kernel and pressure-dependent density variations used in particle-based fluid simulations to skinning simulations. As a result, surface tension and elasticity between particles are applied to muscles, indicating realistic human motion. We also propose a tension yield condition that reflects Tresca’s yield condition, which can be easily approximated using the difference between the maximum and minimum values of the principal stress to simulate the tension limit of the muscle fiber. The density received by particles in the kernel is assumed to be the principal stress. The difference is calculated by approximating the moment of greatest force to the maximum principal stress and the moment of least force to the minimum principal stress. When the density of a particle increases beyond the yield condition, the object is no longer subjected to force. As a result, one can express realistic muscles.

Concept of  Mental Education: A Perspective of  Ibn Qayyim Al-Jawziyyah

2021 ◽  
Vol 3 (3) ◽  
pp. 407-419
Author(s):  
Makmudi Makmudi
Keyword(s):  
Mental Health ◽  
Human Body ◽  
Natural Environment ◽  
Integrated Curriculum ◽  
Educational Process ◽  
Sexual Education ◽  
Human Beings ◽  
The Will ◽  
Life Education ◽  
The Mind

Man consists of two elements, namely body and spirit, so that human beings are jasiman and ruhiyah at once. Hummans are also part of one element of the elements that exist in an educational process. Three element include the soul, the mind, the heart, and the human body. Humman and education, can not be separated from each other. Both are an interconnected entity, human as the perpetrator and education as a syistem in the process to achieve the goal of education itself.  Mental health education requires alignment and harmony in various stages and sectors as well as attention to the three elements that exist in the human self that is the physical element (psychomotor) which includes body building, skill (skill) and sexual education, the spiritual element (affective) which includes the formation of faith, and iradah (the will), the element of reason (cognitive) which includes the coaching of intelligence and the provision of knowledge. The purpose of writing this research is to know and analyze thoughts about the concept of life education perspective Ibn Qayyim al-Jauziyyah. Soul education is considered successful, if one's soul has reached the degree of nafs muthmainnah, which has three main characteristics that mutually reinforce one another, namely; (1) a faithful soul to God, (2) a patient soul, (3) a soul that is self-serving to Allah (tawakal). Through the process of mental education which includes: the foundation of theology, the purpose of mental education, integrated curriculum / manhaj at-takamul, appropriate methods and applicable according to its stages, such as: takhliyah stages, tahliyah stages, muhasabah an-nafs, dzikrullah, and tahqiq 'ubudiyah. So that from the process will give birth ihsan attitude, and will increase the piety in worship, both related to God and those related to humans and the surrounding natural environment. Because, the essence of ihsan attitude itself is upholding 'ubudiyah.

ORNAMENT AND DISTRACTION: PERIPHERAL AESTHETICS IN THE NINETEENTH CENTURY

2017 ◽  
Vol 45 (2) ◽  
pp. 233-255
Author(s):  
Alison Georgina Chapman
Keyword(s):  
Nineteenth Century ◽  
William James ◽  
Three Dimensional ◽  
Related Phenomenon ◽  
Two Dimensional ◽  
Optical Character ◽  
Cognitive Faculties ◽  
The Will ◽  
The Mind

In the section devoted to “Attention”inThe Principles of Psychology(1890), William James describes how the “‘adaptation of the attention’” can alter our perception of an image so as to permit multiple visual formulations (417). In his example of a two-dimensional drawing of a cube, we can see the three-dimensional body only once our attention has been primed by “preperception”: the image formed by the combination of lines has “no connection with what the picture ostensibly represents” (419, 418). In a footnote to this passage, however, James uses an example from Hermann Lotze'sMedicinische Psychologie(1852), to show how a related phenomenon can occur involuntarily, and in states of distraction rather than attention:In quietly lying and contemplating a wall-paper pattern, sometimes it is the ground, sometimes the design, which is clearer and consequently comes nearer. . .all without any intention on our part. . . .Often it happens in reverie that when we stare at a picture, suddenly some of its features will be lit up with especial clearness, although neither its optical character nor its meaning discloses any motive for such an arousal of the attention. (419)James uses the formal illogicality of the wallpaper (its lack of compositional center prevents it from dictating the trajectory for our attention according to intrinsic aesthetic laws) to demonstrate the volatility of our ideational centers, particularly in moments of reverie or inattention. Without the intervention of the will, James says, our cognitive faculties are always in undirected motion, which occurs below the strata of our mental apprehension. Momentary instances of focus or attunement are generated only by the imperceptible and purely random “irradiations of brain-tracts” (420). Attention, for James, is the artistic power of the mind; it applies “emphasis,” “intelligible perspective,” and “clear and vivid form” to the objects apprehended by the faculties of perception, it “makesexperience more than it is made by it” (381). Reverie, a moment when attention has been reduced to a minimum, thus demands an alternative aesthetic analog, where composition is reduced to a minimum too.

Science with a Soul

2017 ◽  
Vol 47 (2) ◽  
pp. 246-262
Author(s):  
Deborah K. Manson
Keyword(s):  
Nineteenth Century ◽  
The Body ◽  
Human Being ◽  
Experimental Science ◽  
Historical Society ◽  
Active Participant ◽  
Religious Ideology ◽  
Individual Character ◽  
Divinity School ◽  
The Mind

From the 1840s through to the end of his life in 1888, James Freeman Clarke’s influence permeated newspapers, churches, and lecture halls in Boston. A graduate of Harvard Divinity School, Clarke was an educated and active participant in his community and a respected voice amongst Boston intellectuals. At a time when sciences of the mind were rapidly expanding, Clarke neither ceded authority nor turned a blind eye. Instead, he studied emerging psychologies himself, approaching them as ways to enhance his understanding of the human being—body, soul, and spirit. In his private writings, including journals and letters, Clarke discusses his applications of experimental science, and he appears especially enthusiastic about mesmerism. However, from the pulpit and the lectern, Clarke was almost silent on the topic. This article examines Clarke’s private letters, journals, and sermon notes, accessed in the archives at the Massachusetts Historical Society, for evidence of the role mesmerism played in Clarke’s religious ideology, specifically his concept of man’s physical and spiritual constitution. For Clarke, mesmerism allowed an intimate incorporation of the body with theology, for through it the body became a conduit to the soul and to individual character. Clarke’s interest in and practice of mesmerism reveals it as an underground force that not only shaped his thoughts and theology, but also influenced a number of fellow theologians and intellectuals during the mid-nineteenth century.

Prosthetic Vision and Postmortem Cinema

Screen Bodies ◽  
2021 ◽  
Vol 6 (1) ◽  
pp. 103-118
Author(s):  
Anthony Enns
Keyword(s):  
Nineteenth Century ◽  
Visual Perception ◽  
Literary Texts ◽  
The Subject ◽  
The Moment ◽  
The Mind ◽  
Century Science

The nineteenth-century science of “optography” was based on the idea that an image of the last thing seen at the moment of death would be imprinted on the retina. This idea was inspired by the invention of photography, which reinforced the mechanistic notion of the eye as a camera, and it was frequently criticized in nineteenth-century literary texts, in which eyes more often record images generated from within the mind. Belief in optography began to wane at roughly the same time that cinema became a popular form of entertainment, but it continued to appear in several films in which severed eyes function as cameras or optical implants are used to record visual impressions that can be viewed after the death of the subject. This article examines how these optographic narratives continued to reinforce the mechanistic notion of visual perception on which film technology was thought to depend.

The Mind, the Brain and the Face

Philosophy ◽  
1985 ◽  
Vol 60 (234) ◽  
pp. 477-493 ◽  
Author(s):  
David Cockburn
Keyword(s):  
Human Body ◽  
Human Being ◽  
Human Soul ◽  
The Face ◽  
The Mind ◽  
The Brain

‘Only of a living human being and what resembles (behaves like) a living human being can one say: it has sensations; it sees; is blind; hears, is deaf; is conscious or unconscious’.1 ‘The human body is the best picture of the human soul’. Anyone who believes that Wittgenstein's remarks here embody important truths has quite a bit of explaining to do. What needs to be explained is why it is that enormous numbers of people, people who have never had the chance to be corrupted by reading Descartes or Dennett, are willing, with only the slightest prompting, to speak in ways which appear to conflict dramatically with Wittgenstein's thought. Many people appear to find no difficulty at all in the idea that we could ascribe thoughts, sensations, emotions and so on to things which in no way resemble or behave like a living human being—for example to disembodied ‘minds’ or ‘souls’ or disembodied brains floating in tanks. And with a little more pressing many will agree that it is never to the living human being that these states are, strictly speaking, correctly ascribed; but, rather, to one part of the living human being—the brain, for example. Now if this incredibly widespread tendency is the expression of confusion then we need an explanation of its existence. We need this partly because without it it will be difficult to undermine the tendency; and partly because we might expect that such a widespread tendency is a distortion of some truth.

scholarly journals UNDERGROUND WELBECK: INTAGIBLE SPACES John Cavendish-Scott-Bentinck, 5th Duke of Portland (1800–1879)

Architecture ◽  
2021 ◽  
Vol 1 (2) ◽  
pp. 183-200
Author(s):  
María Isabel Fernández Naranjo ◽  
Tomás García García
Keyword(s):  
Nineteenth Century ◽  
Human Body ◽  
Cognitive Process ◽  
Landscape Architecture ◽  
Safe Place ◽  
Architectural Space ◽  
Space And Time ◽  
Special Collections ◽  
The Mind

The life of the 5th Duke of Portland is a story about the mental obsession to find a haven of absolute stillness, a worry-free place, and somewhere to feel safe (Pl L1/2/8/3/13: Four letters to Fanny Kemble, 1842–1845. In these letters, the 5th Duke refers to the subsoil as “shelter” and the “only safe place”, found in Manuscripts and Special Collections, Archives Nottingham University). Perhaps it is there, in the space that unfolded away from the visible world, that he found the strength to overcome his difficulties and to understand the scale of space and its intangibility; he was aware of the relationships and interaction between the human body, inhabited space, and the mind, and this information helped him in his hiding process. After his appointment as the heir to his immense estate, a series of investments on an unprecedented scale began almost immediately, which have been considered, both technically and conceptually, to be pioneers of domestic and landscape architecture during the nineteenth century. Welbeck Estate represents the construction of a double city, one that is visible and another that is concealed, but it is also a reflection of how our body and our mind interfere, dialogue, and create an architectural space that is framed in a cognitive process. Space and time were unfolded and folded into themselves in order to build this fascinating scenery, which represents the duke’s life.

scholarly journals The Pandemic of the E-Human Movement

2021 ◽  
Vol 1 ◽  
pp. 2
Author(s):  
Julie Rammal
Keyword(s):  
Side Effects ◽  
Human Body ◽  
Human Movement ◽  
The Body ◽  
Live Streaming ◽  
Human Being ◽  
Online Classes ◽  
Personal Training ◽  
Health Clubs ◽  
The Mind

The movement's evolution and change have strikingly shut down gyms, health clubs, fitness classes, live, personal training jobs, and more during the pandemic. The massive shift has opened up live streaming and online classes; however, we may be soon facing a new body and mind pandemic if we are not aware of the side effects. The longer we are away from socializing and being trained with technique and form, the human body will later experience a separation between body, mind, and soul with dormant emotions and feelings. . In fact, the mind and memory may start to decrease, and focus and discipline will fade. Through the Holistic methodology, we can re-ignite the human being and preserve the humans to continue moving, healing, breathing in a language that the body understands.

Metaphysics of movement

2021 ◽  
pp. 598-608
Author(s):  
Gr.G. Khubulava
Keyword(s):  
Middle Ages ◽  
Human Life ◽  
History Of Philosophy ◽  
The Body ◽  
Bodily Movement ◽  
The World ◽  
History Of ◽  
The Difference ◽  
The Moment ◽  
The Mind

Relevance. Movement surrounds and accompanies us everywhere: planets move, time, river waters, the life of cities is accompanied by traffic along highways. Our own life is also inseparable from the phenomenon of movement, both at the micro and macro levels: whether it be the movement and division of atoms of matter and cells of the body, the movement and interaction of our bodies in space, or the movement of a person towards a specific goal, conditioned by intention and expressed in actions, which in themselves are also a movement of the will. Purpose: to describe and evaluate the nature of the phenomenon of movement both in the history of philosophy (from Zeno to Descartes and Bergson) and in the history of medicine (from Aristotle and Celsus to modern mechanisms that give a person a chance to return the possibility of movement as an aspect of full life). Methods: the research method is not only the analysis of the development of the phenomenon of movement in the history of philosophy and science, but also the analysis of the influence of modern technologies on the very understanding of the nature of movement not as a physiological, but as an ontological phenomenon. Results. The ancient idea of movement as a deception of the senses, describing the closed on itself the existence of an objectively motionless space or being the source and cause of eternally arising and disintegrating existence, was an attempt by thinkers to “catch the mind on being”, not just creating a picture of a single cosmos, but also comprehending him as part of the human world. The bodily movement and structure of a person was understood as part of the visible and speculative structure of being. The thought of the Middle Ages, which understood movement as the path of the world and man to God, perceived the phenomenon of movement as an expression of free will and, at the same time, the desire of the world to its completion, which is at the same time the moment of its transformation. The Renaissance epoch, which proclaimed man as an end in itself for existence, closely links the physical movement of man with the movement of the cosmos, and considers the visible nature to be the source of knowledge of the Divine Will. The New Time, which theoretically separated the mechanics of the bodily and the impulses of the soul and mind and declared man a “biological machine”, in fact does not break the relationship between the movement of the soul and the body, but, demonstrating the difference in the nature of these movements, anticipated the discovery of psychosomatics. Finally, modern times not only created a classification of “body techniques” inherent in various stages of human life and groups of people, describing the socio-cultural aspect of corporeality, but also perceived movement as an act of our existence and involvement in the existence of the world. Conclusion. Movement cannot be understood as a purely physiological act. In the process of growth, becoming, having barely learned to walk, we are faced with the need to perform actions, to “behave”, to be like a personal I and as a part of the moving world that collided with us. A world in which every step is an event and deed capable of defining “the landscape of our personal and universal being”.

scholarly journals POSTMODERNUSIS SUPREKINIMAS: K. MARXO IR M. HEIDEGGERIO KONCEPCINIAI „RĖMAI“

Problemos ◽  
2006 ◽  
Vol 70 ◽  
Author(s):  
Vytautas Rubavičius
Keyword(s):  
Human Activity ◽  
Human Body ◽  
Human Condition ◽  
Main Question ◽  
Human Being ◽  
Modern Times ◽  
Conceptual Frame ◽  
Life Itself ◽  
Natural Living ◽  
The Difference

Straipsnyje išskleidžiamas postmodernybės, kaip kapitalizmo raidos stadijos, supratimas. Modernybės ir postmodernybės skirtis aiškinama naujos suprekinimo ir suišteklinimo srities – gyvybės ir kūno – atžvilgiu. Kapitalizmo raidos analizė grindžiama K. Marxo ir M. Heideggerio įžvalgomis, kurios laikomos didelę „dabarties ontologijų“ aiškinamąją galią išlaikiusiais koncepciniais rėmais. Nesiekiant apčiuopti jokių K. Marxo poveikio M. Heideggeriui „linijų“, stengiamasi paryškinti, kaip vieno mąstytojo ekonominis kapitalo galios radimosi ir įsivyravimo aiškinimas atliepia kito mąstytojo samprotavimus apie naujuosius laikus, arba modernybę, grindžiančią metafiziką, koks žmogaus būvio susikurtame pasaulyje vaizdinys juos abu susieja. K. Marxo iškelta suprekinanti žmogaus gyvenamąjį pasaulį kapitalo galia, nustatanti žmogaus veiklos ir jo savikūros sąlygas, susiejama su M. Heideggerio aptartu mokslo, technikos ir gamybos susivienijimu apskaičiuojančio projektavimo vyksme, kuris žmogaus gyvenamą pasaulį ir jį patį paverčia žaliava ir ištekliais. Straipsnyje tvirtinama, kad žmogaus suprekinimas ir suišteklinimas – tai du vienas kitą palaikantys ir skatinantys procesai, kurie visuotiniu (globaliu) būdu apsireiškia postmodernybėje, aptikus gyvybėje, žmogaus kūne ir dvasinėje veikloje neišsenkamų išteklių atsargas. Tų atsargų nusavinimą ir eksploatavimą rodo genų, proteinų ir biotechnologijų patentavimas, taip pat genetinio diskurso, tampančio naujuoju pasaulėvaizdžiu, iškilimas.Pagrindiniai žodžiai: genai, ištekliai, kapitalizmas, kūnas, modernybė, patentavimas, postmodernybė, suišteklinimas, suprekinimas. POSTMODERN COMMODIFICATION: THE CONCEPTUAL FRAME OF MARX AND HEIDEGGERVytautas Rubavièius SummaryThe author of this article considers postmodernity as a stage of the development of capitalism. The difference between modernity and postmodernity is explained in relation to the new sphere of commodification and resourcification, namely that of human body and life with all natural living processes. The analysis of the transition from modernity to postmodernity is based on some Marxian an Heideggerian insights. It is supposed that these insights form a powerful conceptual frame for the analysis of the so called “onthologies of presence” and related phenomena. Wihout any attemp to grasp any lines of a possible Marxian influence on Heidegger, the stress is laid on the corespondence between the commodifying power of capital and the metaphysics supporting the modern times, or modernity. The main question is – in what image of human condition both lines of thinking converge. The human condition is characterised by the processes of commodification and resoursification. The authors’ main point is that the power of capital which commodifies the human Lebenswelt establishing guidelines for human activity and human self-creation corrsponds with the unity of sciece, technology, and production established by the process of calculative projection which transforms the Lebenswelt and man himself into various materials and resources. The article claims that the commodification and resoursification of the human being are the two processes supporting and promoting each other and that these processes attain the global and universal form in postmodernity, when in the life itself, in the human body and also in spiritual activity inexhaustible resourses are discovered. The author comes to the conclusion that the patenting of genes, proteins, and biotechnologies are forms of expropriation and exploitation of these resourses and that the genetic discourse becomes a new worldview.Keywords: body, capitalism, commodification, genes, modernity, patenting, postmodernity, resources, resourcification.

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