Perception modules and virtual creolization of a text in a verbal landscape

Text generation in poetic landscapes is considered from cognitive positions, with nature perception as part of spatial event conceptualization procedure. Emily Dickinson’s poems (No. 140, 668) and their Russian versions were taken as illustrations as for perception modules as sensual components. Virtual creolization was dealt with, as well as ways of translation equivalence, omission and forced restructuring. Perceptual thinking is a lower pre-semantic level not represented in a clear way. Apart from lexemes with meanings based on a clearly-cut perceptual component percepts are present in sensory words as traces of former perception. Modularity in representing percepts and their images generates a textual quality of virtual creolization, synthesis of verbal component and that of its representation image together with /without a reminiscence from another module. Text generation in a primary and translation texts was described as a reconstruction of perceptual and cognitive activity inherent to observer-speaker in an actual period. The analysis shows virtual creolization as a characteristic of initial and translation texts, which makes omission and forced restructuring transformations necessary.

Note on the Plan of Nietzsche’s «Beyond Good and Evil»

Note on the Plan of Nietzsche’s «Beyond Good and Evil» is one of the last of Leo Strauss’ works and his only written work devoted to Nietzsche’s philosophy. In the Note Strauss — in his specific manner of writing — consecutively analyses all nine chapters of «Beyond Good and Evil», trying show peculiar qualities of each chapter. Simultaneously he emphasizes some decisive features of Nietzsche’s philosophy in general. Among which one can name: a new concept of truth (as a result of creation and not of contemplation), anti-Platonism (an attempt of abolition or revaluation of Socrates’ legacy), the problem of nature (a transformation of universal nature into individual nature), perception of modern freedom as a transitional state from one kind of slavery to another which will be much greater and harsher. All of these efforts must give to the reader clearer, though, naturally, partisan image of the philosophy of the future, prelude to which this work constitutes.

The Anonymous Subject of Life—Some Philosophical, Psychological, and Religious Considerations

One of the hallmarks of the Japanese psychiatrist and philosopher Kimura Bin’s (b. 1931) philosophical approach is the conversion of ordinary words into philosophical concepts. Here we focus on the way he appropriates the Japanese words onozukara and mizukara, ordinary terms associated, respectively, with things that occur naturally, spontaneously, or by themselves, and those that come from oneself. This re-reading of these terms as philosophical concepts furnishes an interpretive frame that brings together and makes sense of large and important concepts in philosophy and psychology such as self and nature, perception and sensation, collective subjectivity and individual subject, schizophrenia and self-realization. His appropriation of these two Japanese terms also uncovers a general and impersonal form of subjectivity that underlies our experience of ourselves as individuated subjects and stands at the center of his philosophical and psychological investigations into these phenomena.

Entangled Trees and Arboreal Networks of Sensitive Environments

The article discusses how current mediated conditions change nature perception from a media study perspective. The article is based on different case studies such as the current sensation of atmospheric change through sensible media attached to trees which get published via Twitter, the meteorologist Amazonian Tall Tower Observatory and the use of gutta percha derived from tropical trees for the production of cables in the history of telegraphy. For analysing the examples, the perspective of »media as environments« is flipped to »environments as media«, because this focus doesn’t approach media from a networked and technological perspective primarily but makes productive the elemental character of basic »media« like air, earth and water

Implicações do multinaturalismo na educação ambiental / Implications of multinaturalism on the environmental education

Perspectivas de mundo são condutas para interagir com as diversas formas de vida no ambiente. Baseado nisto, a temática a ser discutida traz consigo pensamentos para perceber o ambiente pela ótica indígena, em detrimento da ocidental etnocêntrica, e assim articular a ideia do perspectivismo ameríndio como abordagem reflexiva ao entendimento e discussão de questões socioambientais em voga no atual cenário do contexto educativo brasileiro. Dessa forma, partiu-se do debate antropológico a fim de abordar o etnocentrismo, o multiculturalismo e o perspectivismo ameríndio para compreender a discussão acerca da relação Cultura e Natureza. Na sequência, tem-se uma reflexão sobre a concepção multinaturalista ameríndia para desfazer a dicotomia Cultura e Natureza, e com isso pensar nossas interações e relações com outros seres vivos e o ambiente pela ótica ameríndia e suas considerações ecossistêmicas como constructo para uma abordagem educativa. A partir do perspectivismo ameríndio ou multinaturalismo tem-se a possiblidade de exercitar outra percepção do mundo, e suas formas de interações entre seres vivos no ambiente. Trata-se, portanto, de pensar para além do egocentrismo, e com isso compreendermos que somos apenas mais uma espécie na terra, entre outras milhares.Palavras-chave: Perspectivismo; Educação ambiental, Cultura e natureza; Percepção. ABSTRACT: World perspectives are conduits for interacting with the various forms of life in the environment. Based on this, the theme to be discussed brings with it thoughts to perceive the environment from the indigenous perspective, to the detriment of the ethnocentric Western, and thus articulate the idea of Amerindian perspectivism as a reflexive approach to the understanding and discussion of socio-environmental issues in vogue in the current context scenario Education. Thus, we started with the anthropological debate in order to approach ethnocentrism, multiculturalism and Amerindian perspectivism to understand the discussion about the relation Culture and Nature. A reflection on the Amerindian multiculturalist conception to undo the dichotomy of Culture and Nature, and with it, our interactions and relations with other living beings and the environment from the Amerindian perspective and its ecosystemic considerations as a construct for an educational approach. From Amerindian perspectivism or multinaturalism one has the possibility of exercising another perception of the world, and its forms of interactions between living beings in the environment. It is therefore a question of thinking beyond egocentrism, and with this we understand that we are just another species on earth, among thousands.Keywords: Perspectivism; Environmental education; Culture and nature; Perception.

Perception: Where Mind Begins

What are the earliest beings that have minds in evolutionary order? Two marks of mind are consciousness and representation. I focus on representation. I distinguish a psychologically distinctive notion of representation from a family of notions, often called ‘representation’, that invoke information, causation, and/or function. The psychologically distinctive notion implies that a representational state has veridicality conditions as an aspect of its nature. Perception is the most primitive type of representational state. It is a natural psychological kind, recognized in a mature science: perceptual psychology. This kind involves a type of objectification, and is marked by perceptual constancies. The simplest animals known to exhibit perceptual constancies, perception, and representation in a distinctively psychological sense, are certain arthropods. Representational mind, or representational psychology, begins in the arthropods. We lack scientific knowledge about the beginnings of consciousness. Consciousness is neither necessary nor sufficient for perception. I conclude by reflecting on the kinds mind and psychology.