MISE EN SCENE FILM CRITICISM IN THE CONTEXT OF THE FILM WAITING FOR HEAVEN

It is a need to tell, to share the experience. A human being is an entity that tells stories and also needs stories. Myths and tales have explained the world to human beings when rational mind was not used and science was not developed yet. Myths are the first teachers of humanity, and tales have continued to form new narratives with new tools in the later ages. By the 20th century, humanity meets with a new storytelling tool. Apart from narrative films, cinema, although there are genres such as educational films, documentaries or news films, primarily undertook the mission of 'storytelling' and attracted the attention of the masses by telling stories. The paradoxical relationships and distance presented by the contemporary world to humanity are presented to the audience through sounds and images, and the audience tries to make sense of the existence of its environment and itself in a critical framework. Director and cinema question themselves in contemporary cinema narratives. The greatest innovation brought by contemporary cinema is hidden in the feature that leads the narrative to questioning activism. In the study, Derviş Zaim's, one of the most important directors of modern Turkish cinema, film Waiting for Heaven, was used as an example. The film was evaluated under the titles of technical structure, light, sound, time and space, actor, movement and performance, decor, costume and make-up in order to gain a qualitative understanding of the work. Keywords: Cinema, Movie Criticism, Derviş Zaim, Waiting For Heaven

The Unity of the Rational Mind

I argue that inference is a self-conscious act. The account appeals to the ‘being-in-mind-together’ of beliefs. Beliefs that are in mind together are subject to rationally grounded metaphysical necessity. Because one believes p, one can’t or must believe q. But what ultimately explains this sort of necessity? If it is impossible to hold a pair of mental states in mind at once and the impossibility has its source in our understanding of the necessary falsehood of a conjunction, then the subject has knowledge not just of the individual states they’re in but also of their combination. What, then, is the relation between the unity of our beliefs and consciousness of this unity? My answer: the unity of the rational mind consists in the subject’s consciousness of that unity.

Belief, Inference, and the Self-Conscious Mind

It is impossible to hold patently contradictory beliefs in mind together at once. Why? Because we know that it is impossible for both to be true. This impossibility is a species of rational necessity, a phenomenon that uniquely characterizes the relation between one person’s beliefs. I argue that the unity of the rational mind—what makes it one mind—is what explains why, given what we already believe, we can’t believe certain things and must believe certain others in this special sense. And what explains this is that beliefs and the inferences by which we acquire them are constituted by a particular kind of endorsement of those very states and acts. This, in turn, entails that belief and inference are essentially self-conscious: to hold a belief or to make an inference is at the same time to know that one does. An examination of the nature of belief and inference, in light of the phenomenon of rational necessity, reveals how the unity of the rational mind is a function of our knowledge of ourselves as bound to believe the true. Rational self-consciousness is the form of mental togetherness.

Introduction

We do philosophy when we cannot see how something simple and obvious is so much as possible. A case in point: We take ourselves to speak with distinctive authority about what we believe and why we believe it. In our struggle to defend this presumption—even to say what exactly it amounts to—we are led variously to skepticism (the presumption is wrong), denialism (there is in fact no such presumption), deflationism (this ‘speaking authoritatively’ is really just a ho-hum instance of __), inflationism (we just need to postulate a new kind of __), and defeatism (we will not make progress without help from outside philosophy). Forswearing these options, this book articulates and defends an understanding of the rational mind that incorporates the presumption without distortion or compromise, putting it at the center of a philosophical theory of the nature of belief and inference....

Emotional Intelligence in Nursing: The Heart of the Art – A Review

Emotional labour has long been recognized as a necessary part of nursing practice. Nurses often provide care for patients and families who are suffering and where emotions are heightened. Emotions play an important role in the relationship and communication between nurses, patients and families. Nowadays nursing is becoming more and more technical. The rational mind and the emotional mind need to be balanced partners for the nurse-patient relationship to be harmonious. Every nursing intervention is affected by the master aptitude of emotional intelligence. People who are emotionally intelligent see themselves as more optimistic, as they are better able to understand, manipulate, and regulate their emotions. This paper reflects on how emotional intelligence contributes immensely to the art and craft of nursing which is a practice discipline.

A Window into the Rational Mind: The Neural Underpinnings of Human Reasoning

Humans reason intuitively by relying on gut hunches or rationally through analytical contemplation. The majority of research on human reasoning has relied on behavioural data and thus the neural underpinnings of this process remain unclear. To address this, we had participants perform a classic reasoning task while electroencephalographic (EEG) data was recorded. Within our reasoning task, participants completed a series of base-rate word problems wherein their decisions were either biased by a provided stereotype or based on statistical probability. Post experiment, we defined participant rationality as the percentage of responses that were made based on likelihood. We then examined frontal theta neural oscillations and found that increased power in this frequency range was associated with increased rationality. Our findings imply that theta oscillations are sensitive to rationality and further that rational reasoning involves a diverse brain network relative to intuitive reasoning.

Indigenous Notions of Interconnection and Formation by the World

In various ways, the notion of interconnection between all things takes on importance for all aspects of Indigenous life, and therefore, writers in the field of Indigenous education often allude to the priority of interconnection for teaching and learning. The theoretical lens on interconnection, in Indigenous writing, tends to fall into two camps: one, that the world is comprised of distinct entities that are nevertheless connected; and, the other, that one thing is constituted by the entire world. In both cases, Indigenous theories of interconnection can be contrasted with, and even galvanized by, Western rationality, which overwhelmingly tends to fragment things in the world from each other. Education itself for the Indigenous participant may then be more a reflection of the fact of all things—its constitution of the self and all other things—than simply a transmission of knowledge. In this sense, the problem of “education” for Indigenous peoples may not lie only in the fact that education is separated out from other disciplines in dominant Western practice, but also that its attitude towards the world, with its focus on the mind, and with the clarity that fragmented things bring, does not reflect interconnection. It is unlikely that dominant Western modes of education can fully incorporate the values and ethics of Indigenous interconnection. In both pre-tertiary and tertiary education, however, some advances towards holistic and interconnected approaches are possible. In pre-tertiary, a focus on the development of the rational mind (which, from an Indigenous perspective, sits unspoken at the base of Western education) can be moderated somewhat by looking to the human self as a culmination of the world (and vice versa); and, in tertiary education, participants may revise notions of ethics and proper writing to incorporate those things that exist beyond human knowledge.

Olive Schreiner’s From Man to Man: Alternative Models of Reality and the Problematics of Human Reasoning

This article considers the presence of evolutionary theory in Olive Schreiner’s novel From Man to Man (1926) and the ways in which it evokes her notion of a horizontal equality between all life forms. Her model extends the materiality inherent in the evolutionary substructure to incorporate the noumenal. This in turn is validated by direct perception which, in Schreiner’s view, bypasses the distorting rational mind that she sees as responsible for creating hierarchical dualistic models. Such models for Schreiner reflect a tendency to categorise and label in order to separate and dominate. The article considers how Schreiner’s use of an experimental narrative form allows her to explore and express her egalitarian principles. It further proposes that a re-evaluation of From Man to Man is salutary in ourcurrent environmental crisis, as it reminds us of how an evolutionary, longterm and non-anthropocentric perspective can communicate the importance of the natural world. Keywords: Olive Schreiner, From Man to Man, ecocriticism, evolutionary theory