YEARNING – HOMELAND – ROWAN... (ATTEMPT OF INTERPRETATION M. TSVETAEVA’S POEM “HOMESICKNESS...”)

The article is an attempt of interpretation of M. Tsvetaeva’s poem “Homesickness! Long ago…”. The aim of the article is to justify homesickness as the fundamental spiritual attunement to the world and the core of life activity. The author concludes that, the poet yearns for the fullness of being, for the true, full-blown in each moment life that reaches not only this world, but also the other one. In the act of poeticizing the poet falls out of impersonal and indifferent daily routine into a value-meaningful, personal hourly, minuteby-minute existence. Poeticizing is a cardinal linguistic shift, determined by the inner experience: distancing from any national language, or a cardinal defamiliarization of the language in the constitutive centres of its conventional symbolic coordination, recognizing it every time and, accordingly, recognizing, renaming, defamiliarizing of the world. It presupposes selfimmersion, solitude, concentrating, gathering oneself, finding the inner home. The poet’s true homeland expands into the infinite universe where each thing is present in its own unique meaning. Staying outside the homeland and homeland-speaking milieu does not mean a total loss of homeland and a meaningless destruction in a foreign land, but serves as an indispensable basis for regaining of the homeland in spirit. More than anybody else poets are immersed into the word, in search for the names, in giving meanings to things; they constantly have an inner yearning to language as the House of Being, the dwelling of all things. That is the field where the desired homeland is found.

PHILOSOPHY AND POETRY: THE UNITY AND DIFFERENCE OF DIMENSIONS (Marginalia to E.K. Sobolevskaja’s article “Yearning – homeland – rowan...”)

The poetic dimension of philosophical thought is the central problem of this paper. Poetry and philosophy have different tasks, but both poetry and philosophy are concerned with the word as an instrument – knowledge (for philosophy) and expression (for poetry). Philosophy uses the word in its semantic constituents, abstracting from its external form. For poetry, the external sound side is inseparable from meaning and its various semantic aspects. In some cases, however, these typological attitudes and tenets are reversed. In philosophy, such cases can be considered as the work with language in its poetic dimension. Heraclitus worked in this way in antiquity, Heidegger works with language and with the word similarly in modern times. In poetry, we can consider the work of M. Tsvetaeva as such a case. Poeticizing, as represented by Tsvetaeva, is a cardinal linguistic shift, determined by the inner experience: distancing from any national language, or cardinal defamiliarization of the language in the constitutive centres of its conventional symbolic coordination, recognizing it every time and, accordingly, recognizing, renaming, defamiliarizing of the world. More than anybody else poets are immersed in the world, in search of the names, in giving meanings to things. When considering the poet’s work from the perspective of poetic dimensions of philosophical thought, the author relies on an article by Elena Sobolevskaya “Yearning – homeland – rowan...”, which uses both philological and philosophical approaches to the analysis and interpretation of Marina Tsvetaeva’s poetic work.

COMMENTARY ON THE UKRAINIAN TRANSLATION OF “INNER EXPERIENCE” BY GEORGES BATAILLE

The commentary is devoted to the Ukrainian translation of «Inner Experience» work by Georges Bataille, the famous French intellectual of the twentieth century. The paper outlines a short history of publications and extensions of «Inner Experience», which is a certain difficulty for the translator and the initial condition for incomplete translation of the work, which was not published in full while its author was alive. The paper is devoted to analysis of the key philosophical terms, the translation of which was problematic: in particular, such concepts as «angoisse» (anxiety), «supplice» (torment), «communication» (communication), «discourse» (discourse), «esprit» (mind),» entendement (understanding), «intelligence» (intelligence), «savoir» (knowledge), «connaissance» (knowledge), «ipse» (not translated) and «ipseité» (self). The concept of «anguish» provides an opportunity to fit Bataille into the existing existentialist-phenomenological tradition (understanding «anguish» as the «anxiety», a key concept in Kierkegaard, Heidegger and Sartre works). The concept of supplice is also rich in connotations: it is primarily about the experience of the crucified Christ at the moment of his cry «in eli lama sabachtani» («why have you forsaken me?»). Bataille refers to this biblical story in order to illustrate the inner experience, but not of Christ himself, but of the Christian, who is filled with the Savior’s suffering, both physical and spiritual. Emphasis was placed on anti-discoursiveness and poeticism as key characteristics of Bataille’s writing, which also contributed to the complication of such a task as the translation of the work «Inner Experience». It is stated that both the translator and the reader of «Inner Experience» should come to terms with the style of wasting words, terms, and connotations in this work. This sacrifice was performed by Bataille repeatedly, and not aimlessly: after all, a new generation of philosophers (among whom J. Baudrillard, J. Derrida, J. Kristeva and M. Foucault) found in him a source of inspiration.

Lost in time: rethinking duration estimation outside the brain.

Our perception of the passage of time can suffer from significant distortions as time flies when we are busy and drags when we are bored. A prominent mechanistic model proposes that this perceptual volatility reflects changes in the activity dynamics of distributed neuronal ensembles referred to as population clocks because they encode time. In this framework, time is understood similarly to space (both can be segmented in seconds or centimeters) and duration estimation is primarily internal (the brain tells time). Here, I challenge this framework from the angle of Bergson’s proposal that the inner experience of time is unlike space because it is ever-changing and indivisible (2 successive seconds are not experienced equivalently). Quantifying and communicating this inner experience requires its externalization and immobilization through distance measurements derived from stereotyped movements and spatial metaphors (“short/long” durations; time “flies/drags”), which explains the habit of thinking time like space. In support of Bergson’s proposal, humans and animals heavily rely on movements in a variety of duration estimation tasks and the neural underpinnings of duration estimates overlap those of motor control and spatial navigation. Thus, philosophical and empirical arguments question whether duration estimation is fundamentally internal. Rather than being explained by ad hoc changes in the speed of population clocks, the puzzle of the volatility of time perception might resolve itself by considering that living beings lack the ability to internally measure time, which they compensate through interactions with regularities afforded by the world and symbolic representation drawn from space.

Using Georges Bataille in Art History: Informe, Figuration and Politics

<p>The theories of the French intellectual Georges Bataille have had a significant influence on much recent arts practice and criticism. Bataille’s later work (c.1937–1962), however, is often overlooked in cultural practice and theory. In this later period his thought becomes richer; no less transgressive, no less excessive, and indubitably more philosophical. This thesis will argue the importance of using the chronological range of Bataille’s writing. In particular, it will redress the critical neglect in art history of his later work. The selective use of Bataille’s early work, especially the informe, in the American art history of Rosalind Krauss will be critiqued. The thesis will deploy concepts developed extensively in two late works, Inner Experience and The Accursed Share, to discuss the practice of two visual artists that do not figure in the type of methodology that Krauss adopts; the Anglo-Irish painter Francis Bacon and the Swiss installation artist Thomas Hirschhorn. Inner Experience, a work revolving around the theme of ‘limit-experience’, will be the catalyst in an analysis of the works of Francis Bacon. This thesis will demonstrate that although Bacon was an avowed atheist, he ventures to capture a sacred and impossible moment in his painting that parallels the “movement of contestation” in “inner experience.” The conception of economy developed in The Accursed Share derives from the germ of Bataille’s economic theory, first outlined in the 1933 essay “The Notion of Expenditure.” Thomas Hirschhorn’s practice and his desire to “work politically” will be examined from the perspective of Bataillean expenditure and the notion of general economy.</p>

Using Georges Bataille in Art History: Informe, Figuration and Politics

<p>The theories of the French intellectual Georges Bataille have had a significant influence on much recent arts practice and criticism. Bataille’s later work (c.1937–1962), however, is often overlooked in cultural practice and theory. In this later period his thought becomes richer; no less transgressive, no less excessive, and indubitably more philosophical. This thesis will argue the importance of using the chronological range of Bataille’s writing. In particular, it will redress the critical neglect in art history of his later work. The selective use of Bataille’s early work, especially the informe, in the American art history of Rosalind Krauss will be critiqued. The thesis will deploy concepts developed extensively in two late works, Inner Experience and The Accursed Share, to discuss the practice of two visual artists that do not figure in the type of methodology that Krauss adopts; the Anglo-Irish painter Francis Bacon and the Swiss installation artist Thomas Hirschhorn. Inner Experience, a work revolving around the theme of ‘limit-experience’, will be the catalyst in an analysis of the works of Francis Bacon. This thesis will demonstrate that although Bacon was an avowed atheist, he ventures to capture a sacred and impossible moment in his painting that parallels the “movement of contestation” in “inner experience.” The conception of economy developed in The Accursed Share derives from the germ of Bataille’s economic theory, first outlined in the 1933 essay “The Notion of Expenditure.” Thomas Hirschhorn’s practice and his desire to “work politically” will be examined from the perspective of Bataillean expenditure and the notion of general economy.</p>

RANCANGAN KUESIONER LIMA ASPEK MINDFULNESS BAHASA INDONESIA

The Facet Mindfulness Questionnaire (FFMQ) is one of the most widely used mindfulness measurement instruments due to the ability of the instrument to assess not only how the individual is at present, but also provides accurate conclusions about the impact of each mindfulness practice that has been practiced before. Unfortunately, the Facet Mindfulness Questionnaire (FFMQ) is not available in Indonesian. The study was conducted to redesign the Five Facet Mindfulness Questionnaire (FFMQ) developed by Baer et al. (2006) in English which consisted of 39 items representing 5 aspects, namely acting with awareness, non-assessing experiences, observing, non-reactivity of inner experiences, and describing in words. The questionnaire redesign in Indonesian version and developed into 40 items consisting of 8 items representing acting with awareness, 9 items representing non-judging of experience, 8 items representing observing, 7 items representing non-reactivity of inner experiences, and 8 items represent describing with words. The questionnaire was arranged in a submitted rating scale format with choices that had been arranged in semantic differential format where response options are presented on a bipolar scale. Kuesioner lima aspek mindfulness atau yang lebih dikenal Facet Mindfulness Questionnaire (FFMQ) adalah salah satu instrumen pengukuran mindfulness yang paling banyak digunakan disebabkan oleh kemampuan instrumen ini menilai bukan hanya bagaimana individu pada saat ini, namun juga memberikan penilaian yang akurat tentang dampak dari setiap praktik mindful yang telah dipraktekkan sebelumnya. Sayangnya saat ini instrumen Facet Mindfulness Questionnaire (FFMQ) belum tersedia dalam bahasa Indonesia. Penelitian dilakukan untuk membuat rancangan kuesioner lima aspek mindfulness atau Five Facet Mindfulness Questionnaire (FFMQ) yang telah dikembangkan oleh Baer et al. (2006) menggunakan bahasa Inggris yang terdiri dari terdiri dari 39 butir yang mewakili 5 aspek yaitu acting with awareness, non-judging of experience, observing, non-reactivity of inner experience, dan describing with words. Kuesioner tersebut yang dirancang kembali dalam bahasa Indonesia dan berkembang menjadi 40 butir yang terdiri dari 8 butir pernyataan mewakili aspek acting with awareness, 9 butir pernyataan mewakili aspek non-judging of experience, 8 butir pernyataan mewakili aspek observing, 7 butir pernyataan mewakili aspek non-reactivity of inner experience dan 8 butir pernyataan mewakili aspek describing with words. Kuesioner disusun dalam format submitted rating scale dengan pilihan respon disusun dalam format semantic differential dimana pilihan respon disajikan dalam skala bipolar.

Synesthetic Innerscapes

When we speak of an “inner world,” we are trying to capture something that is to some extent more than metaphorical. We allude to the phenomenologically rich (and worldlike) sensation of being situated in the perspectival unfolding of spatiotemporal relations with inner sounds, images, past or imagined experiential settings. On the other hand, our inner experience has an elusive, underdetermined, and vaporous quality (Hurlburt and Schwitzgebel 2007). How can we build on the similarities between outer and inner worlds so that the latter can be enactively navigated as the former? This chapter argues that narrative, as a mean of extended introspection (see chapter 1.3), can have a role in stabilizing perceptual elements in inner experience into a worldlike ecology. The scope of this chapter is to provide a theory of Beckett’s narrative terraforming engineering, which transforms the mind into a perceptual, embodied, multisensory ecology or what the author terms an enactive innerscape. Once transformed into a world, however, Beckett’s mental kingdom acquires its own natural laws, such as the cross-sensory synaesthetic activation of sounds and voices. A reading of Beckett’s innerscapes as the result of introspective modeling terraforming might cast some additional light on this perceptual principle. The chapter begins by introducing the scientific debate about the use of spatial or geographical mind metaphors: on their possibilities or limitations in capturing the nature of mind and inner experience.

Psychedelics and Mindfulness: A Systematic Review and Meta-Analysis

Rationale: The benefits of mindfulness are well documented and it has become widely used in both clinical and general populations. The benefits of classic serotonergic psychedelics (e.g. psilocybin, LSD, DMT, ayahuasca) are becoming more widely known with the resurgence in research in the past decade. Research has suggested a link between psychedelics and an increase in mindfulness with lasting effect, but no systematic review has examined specifics aspects of this increase in mindfulness. Objective: Explore the link between psychedelics and characteristics of mindfulness. Methods: We conducted a systematic search across multiple databases, inclusive of grey literature and backwards/forward-citation tracking, on the 18 January 2021. The search strategy included terms relating to mindfulness and psychedelics, with no restriction on clinical or non-clinical conditions. Study quality was assessed. An exploratory random-effects meta-analysis was conducted on pre-post mindfulness data relative to psychedelic ingestion. Results: Of 1805 studies screened, 13 were included in the systematic review. There was substantial variability in participant characteristics, psychedelic administration method and measurement of mindfulness. The ingestion of psychedelics is associated with an increase in mindfulness, specifically relating to domains of acceptance, which encompasses non-judgement of inner experience and non-reactivity. The meta-analysis of a subset of studies (N=6) showed small effects overall relative to ayahuasca ingestion, increasing mindfulness facets of non-judgement of inner experience and non-reactivity, as well as acting with awareness. Conclusions: Further methodologically robust research is needed to elucidate the relationship between psychedelics and mindfulness. However, mindfulness and specific facets relating to acceptance have been shown to increase following ingestion of psychedelics in a number of studies.

The Implantation Argument: Simulation Theory is Proof that God Exists

I introduce the implantation argument, a new argument for the existence of God. Spatiotemporal extensions believed to exist outside of the mind, composing an external physical reality, cannot be composed of either atomlessness (infinite divisibility, atomless gunk), or of Democritean atoms (extended simples), and therefore the inner experience of an external reality containing spatiotemporal extensions believed to exist outside of the mind does not represent the external reality (inner mind does not represent external, mind-independent, reality), the mind is a mere cinematic-like mindscreen (a mindscreen simulation), implanted into the mind by a creator-God. It will be shown that only a creator-God can be the implanting creator of the mindscreen simulation (the creator of reality), and other simulation theories, such as Bostrom’s famous account, that do not involve a creator-God as the mindscreen simulation creator, involve a reification fallacy.