Body | Sense Experience: An Architecture of Atmosphere and Light

<p>This thesis explores notions of the immaterial and metaphysical in architecture. It seeks to ‘elicit a sense of wonder’ in a participant of experiential space by promoting awareness of the metaphysical through atmosphere, affect and light. Architecture is more than purely a physical tangible object - it also crosses into the realms of the intangible, ephemeral and perceptive. The immaterial within architecture is just as important as the physical, if not more so, where a participant’s perception of space is informed more by the swirling climate of atmospheric ephemera than that of material form. It is through light that architecture is enlivened and imbued with character and meaning and it is the immaterial aspect of light that evokes a sense beauty and wonder within built form. The body/sense experience, looked at through the lens of the affect, evokes an intimately humanistic response to architectural space that is unbound by race, religion, culture or creed. This allows for architecture to become the catalyst for an awareness of the metaphysical, evoked through atmosphere, affect and light. Ultimately this thesis argues that the intangible, elusive and transitory moments within architecture are just as important as the physically present tangible object. It stresses the importance of architecture that is understood and experienced holistically, where created atmospheres, interaction of light and bodily cognition of space shape the way in which the built world is perceived.</p>

Body | Sense Experience: An Architecture of Atmosphere and Light

<p>This thesis explores notions of the immaterial and metaphysical in architecture. It seeks to ‘elicit a sense of wonder’ in a participant of experiential space by promoting awareness of the metaphysical through atmosphere, affect and light. Architecture is more than purely a physical tangible object - it also crosses into the realms of the intangible, ephemeral and perceptive. The immaterial within architecture is just as important as the physical, if not more so, where a participant’s perception of space is informed more by the swirling climate of atmospheric ephemera than that of material form. It is through light that architecture is enlivened and imbued with character and meaning and it is the immaterial aspect of light that evokes a sense beauty and wonder within built form. The body/sense experience, looked at through the lens of the affect, evokes an intimately humanistic response to architectural space that is unbound by race, religion, culture or creed. This allows for architecture to become the catalyst for an awareness of the metaphysical, evoked through atmosphere, affect and light. Ultimately this thesis argues that the intangible, elusive and transitory moments within architecture are just as important as the physically present tangible object. It stresses the importance of architecture that is understood and experienced holistically, where created atmospheres, interaction of light and bodily cognition of space shape the way in which the built world is perceived.</p>

When Is a Mind Extended?

This chapter explores four conditions for operationalizing the concept of cognitive extension. (1) Temporal tightness of the coupling—interaction between inner and outer processes must be fast, tight, and fluid, interacting at the speed of thought. (2) External mind parts must be transparent extensions of ourselves like glasses or prosthetic limbs that are psychologically absorbed into the subject’s body sense. We act through these parts or processes rather than on them. (3) Cognitive extensions are “owned”; they are not independent functioning units that could be a source of cognition themselves; inner processes confer cognitive status on the outer. (4) Extended parts or processes interact bidirectionally; causation is reciprocal, though controlled from the biological side. The chapter concludes that extension does exist. Through interaction we create an extended cognitive envelope. The parts of this envelope are episodic processes enacting external thinking rather than being an enduring assemblage of parts. To make the final leap to durable mind parts—external assemblages that are parts of a person even when not in use—requires reasoning of the sort lawyers and judges do best, not scientists.

Atisthoulaya: Review from Brihattrayee Samhitas

Ayurveda is a science which deals with life, where advantageous & disadvantageous as well as happy & unhappy state of life along with good & bad for life, its measurement & description of life itself is explained. Life span (Ayu) is continuation of consciousness; it is the act of keeping alive, Ayu is combination of body, sense organs, mind & soul. The objectives are to maintain the health of healthy individual & to cure the diseases of patient.To fulfill the objectives of Ayurved, various samhitas are composed, which deals with anatomy, physiology, diagnosis of diseases and its treatment. The samhitas which have gain importance are Brihattrayee and Laghutrayee. This paper discusses about the description of „Atisthaulaya‟ in Brihattrayee.

Orienting Familiar Body Theologies

Chapter 7 constructively applies body theology to the works of Carter Heyward and Marcella Althaus-Reid, and provides the author’s own god-talk based in bodily experiences. It explains that to do body theology is to talk about our bodily perceptual orientations, our body-sense in and of the world, connected to specific contexts, locations, and experiences. Body theology can be done while pursuing other overarching theological goals, for example, within a systematic approach or a contextual/sexual theology. Or it can be done as constructive body theology “on its own,” focusing on the specific ways in which bodily experiences make sense and create meaning, without connecting it to specific theistic concepts or commonly associated religious artifacts such as scripture or rituals.