AN EVALUATION ON CONCEPTUAL SIGNIFICANCE IN ART

The concept of art, which has a spiritual meaning in its essence, is the transformation of the created concrete world into qualified objects in the artist's production with the method of imitation and repetition. This transformation makes it necessary to make sense of the concepts related to the object of art. In the historical process of art, getting rid of purely aesthetic concerns and starting to form the predominant side of thought causes the conceptual dimension of the object to be questioned. Some cornerstone works such as Marcel Duchamp's urinal, Robert Rauschenberg's white panels or Malevich's Black Square stand out by gaining value with the new conceptual meanings they add to art with their approaches in the background. In this study, some concepts in art will be examined and evaluations will be made through meaning and concept terminology. Keywords: Meaning in art, conceptual art, phenomenon in art

La indiscreta presencia de sí. La génesis de las habitualidades y el problema de la reflexión en Husserl

Este trabajo tiene como objetivo presentar la cuestión de las habitualidades en la fenomenología de Husserl para pensar la génesis de la reflexión en nuestro mundo actual. En un primer momento, y principalmente a partir de libros primero y segundo de las Ideas relativas a una fenomenología pura y una filosofía fenomenológica, se revisarán el concepto de yo en Husserl en dos de sus dimensiones principa-les: el yo como polo idéntico de las vivencias y el yo como substrato de las habitualidades. Después realizaremos un análisis sobre la génesis de las habitualidades y su repercusión en el concepto de yo puro. Por último se ejemplificará esta cuestión en el caso de la reflexión, especialmente en el caso de una posible génesis negativa de la reflexión en forma de reflexi-vidad ritual o hiperreflexividad. Con ello se quiere establecer una línea de conexión entre la subjetividad trascendental y nuestro mundo concreto, así como entre la fenomenología y la psicopatología.The aim of this work is to present the question regarding to the habitualities in Husserl´s Phenomenology in order to think the genesis of reflection in our present world. In a first stage, and specially acording to the first and second book of Ideas [...] the concept of "I" will be considered in its two main dimen-sions: the I as identical pole of the lived-experiences and the "I" as substratum of habitualities. Afterwards, I will perfom an analysis on the genesis of the habitualities and its consecuences in the in the concept of pure I. In the last part this question will be ejemplied though the case of reflection in the form of a Ritual Reflectivity or Hypereflectivity. Whitin I would like to suggest the link conection be-tween the trascendental subjectivity and our concrete world, and the phenomenology and psychopathology relationship as well.

Forming Impressions

Perception and intuition are our basic sources of knowledge about the concrete world around us, and more abstract matters such as mathematics, metaphysics, and morality. Perception and intuition, however, are also capacities we deliberately improve in ways that draw on our knowledge about these domains. How can the sensory and intellectual impressions that lie at the foundation of our knowledge themselves be informed by our knowledge? In Forming Impressions: Expertise in Perception and Intuition, Chudnoff addresses this and other questions that derive from trying to understand the improvability of our basic sources of knowledge. At the extreme of improvement lies expertise, and there is a wealth of research on the structures and mechanisms underlying expert perception and expert intuition that promises to illuminate the nature and significance of improvements to these sources of knowledge in general. Taking this cue, the first part of the book lays the groundwork for the rest by elaborating an interpretation of the psychology of expertise. The second part develops a setting for thinking about the epistemology of expert perception and expert intuition. The third part of the book explores the significance of the resulting view of intuition and its improvability for recent debates about philosophical methodology. Chudnoff defends a rationalist view of the role of intuition in philosophy that can be traced back to classic works on methodology such as Descartes’ Rules and Spinoza’s Emendation of the Intellect.

PERAN AKAL DALAM MEMAHAMI PENGETAHUAN LADUNI (TELAAH KITAB RISALAH AL-LADUNIYYAH AL GHAZALI)

This research is a qualitative research. The aim is finding out the role of reason in understanding laduni knowledge. In this case laduni knowledge is the same as intuition. The relationship of reason and intuition which is essentially always in an interactive condition, first seeing the types of knowledge that can be captured by humans. According to al-Ghazali there are four kinds of levels of existence (being). First. The metaphysical form, according to him, is summarized in the Mahfudh letter. Second, empirical forms in the concrete world (alam syahadah). Third, imaginary (imaginative), and fourth, rational form (al-ma’qulat). The relationship of reason and intuition, al-Ghazali made a parable of people who gained knowledge with reason likened to a child and those who obtained knowledge with intuition were likened to (al-mumayyiz). The parable above implies the existence of a level between the two and does not mean there is a separation between each. If this is related to the theory of the human ratio (al- nafs al-natiqoh) after being able to capture a priori or dharuriyyat knowledge, in turn it shows two abilities, namely, the ability to produce knowledge through understanding (through) feeling . The first is creative-methodical-systematic, while the second is creative-non-systematic-systematic. Thus, it is clear that the nature of both knowledge comes from the same source as the derivative of the soul and therefore both are contained in human intellectuality.

Mapping Abstract Futures

The future we need to explore is more abstract than it is concrete. As designers, we are constantly conjuring ideas based on a concrete world to improve what we have already seen. Within these predetermined frameworks, we unintentionally bring our own biases to planning the future based on what we know and what we consider safe. However, methods of gathering evidence must reveal the essential dynamics and tensions of the individual in the context of society. The cultural system that represents this process of adaptation can be plotted as a system of language that reflects the dynamics between the concrete and abstract worlds. A craving for such emotional intelligence requires that we expand our binary world into an abstract space for which only the human brain has the capacity. We need such a systematic view in order to think intuitively on multiple levels at the same time.

Pansacramentalism, Interreligious Theology, and Lived Religion

Opening with a philosophical definition of sacrament(ality) as a mediator (mediation) of the sacred in the concrete world, this article offers pansacramentalism as a promising worldview—especially for those rooted in or emerging from the Christian traditions (since, for them, the language of sacramentality may have a stronger resonance)—for bringing together interreligious theology and data mined by Lived Religion approaches to the study of religion. After articulating the concept of pansacramentalism and emphasizing interreligious theology as an emerging model for doing theology, growing trends and changing sensibilities among young people’s religious and spiritual lives (e.g., the “Nones”) is considered insofar as such trends remain relevant for making contemporary theology accessible to the next generation. The article then considers the intersection of pansacramentalism and interreligious theology, especially the issue of determining sacramental authenticity. To explain how this challenge might be met, Abraham Heschel’s theology of theomorphism is offered as but one example as a nuanced means for determining sacramental authenticity of the sacred in the world. Turning to “Lived Religion” approaches, rationale is offered for why pansacramentalism and interreligious theology ought to be taken seriously in the contemporary world, especially considering recent data about the nature of contemporary religious identities among young people living in the West.

Coupling the normative regulation with the constitutive state management in Situated Artificial Institutions

Artificial Institutions are systems where the regulation defined through norms is based on an interpretation of the concrete world where the agents are situated and interact. Such interpretation can be defined through constitutive rules. The literature proposes independent approaches for the definition and management of both norms and constitutive rules. However, they are usually either not coupled or coupled in an ad hoc and limiting solution. This paper investigates how to make such a coupling. The main contribution of this paper is a formal model basing the regulation provided by the norms on the institutional interpretation of the world provided by constitutive rules. This contribution is based on the Situated Artificial Institutions model that proposes an integrated model of constitutive rules based on status functions.