Spirit and Body in the World of Modern Technology

2018 ◽  
Vol 5 (2) ◽  
pp. 24-35
Author(s):  
Zoran Avramović

Abstract Spirit and body of the man living in the world of modern technology are discussed in the paper. The entire life of modern man is under the pressure of rapid and far‐reaching changes in economy, organisation, education, self‐image. The relations between the spirit and the body on the one side and illness and health, money, media, narcissism, morality and national identity on the other side are studied in the article. Particular attention is paid to the relationship between the world of modern science and technology and the quality of life focusing on the mind and body. The fact emphazised in the conclusion is that the nature of Western ‐ European civilization has been changing with predominant turning to the SELF, to the absolute interest of an invidual in terms of materialism. The result of this civilizational turn is jeopardizing the spirit and the body of modern man.

Author(s):  
Jonardon Ganeri

In this chapter I explore the relationship between Fernando Pessoa and Buddhism. I first introduce the brilliant French philosopher Simone Weil (1909–43), a contemporary of Pessoa but someone of whom he certainly had never heard. One way to read her remarks is as directed against the positional use of ‘I’, against the deployment in thought and speech of a positional conception of self. One should abandon forms of self-consciousness that are grounded in one’s thinking of oneself as the one at the centre of a landscape of sensation. For Weil, it is precisely such contact with reality as attention makes possible which holds the uncentred mind together, preventing its content being ‘a phantasmagoric fluttering with no centre or sense’. The uncentred mind would thus be a sort of conformal and aperspectival map of reality, standing in correspondence with the world without any privileged perspectival point. With these distinctions in mind, we say more of the mind of Alberto Caeiro, and address the question whether he is a Buddhist heteronym.


2016 ◽  
Vol 8 (2) ◽  
pp. 126
Author(s):  
Gunne Grankvist ◽  
Petri Kajonius ◽  
Bjorn Persson

<p>Dualists view the mind and the body as two fundamental different “things”, equally real and independent of each other. Cartesian thought, or substance dualism, maintains that the mind and body are two different substances, the non-physical and the physical, and a causal relationship is assumed to exist between them. Physicalism, on the other hand, is the idea that everything that exists is either physical or totally dependent of and determined by physical items. Hence, all mental states are fundamentally physical states. In the current study we investigated to what degree Swedish university students’ beliefs in mind-body dualism is explained by the importance they attach to personal values. A self-report inventory was used to measure their beliefs and values. Students who held stronger dualistic beliefs attach less importance to the power value (i.e., the effort to achieve social status, prestige, and control or dominance over people and resources). This finding shows that the strength in laypeople’s beliefs in dualism is partially explained by the importance they attach to personal values.</p>


Author(s):  
Aida Lalić Mehmedbašić ◽  
Sabina Alispahic

Ulcerative colitis (UK) is one of the chronic inflammatory disorders of unknown cause, affecting the gastrointestinal tract. With regard to the clinical picture, episodes of bloody-mucous diarrhea can be characterized, which may last from several days, weeks, or months, when they cease, to recur after an asymptomatic period, which may last for months or years. The aim of this study was to examine how patients cope with symptoms, what their quality of life is, and how the mind-body connection affects their symptoms and the onset of the disease. Six people were interviewed. According to the testimonies of the participants, the UK had a significant impact on reducing their quality of life, while social support from their loved ones and adequate coping style were very supportive for their healing. In addition, all participants believed that stress was the cause of their condition. Although research indicates that neuroticism, perfectionism, and alexithymia are more common in UK patients than in the general population, our participants did not consider them to have pronounced personality traits. According to the results of our research, we can conclude that the UK in many ways affects the quality of life of the sick and that the connection between mind and body, which is often at the heart of the disease, is evident.


Author(s):  
Tetyana Klymenko ◽  
Olena Shkurko ◽  
Dimona Amichba

The current situation in the world involves changes and corrections to the existing rules for studying. The transition to online lessons has formed a complex configuration: on the one hand – the technical side with many opportunities, on the other hand – tactics and learning strategies that need to be adjusted and synchronized according to the requirements and capabilities of online learning systems, platforms and programs. The objectives of the article do not include the description and comparison of such virtual learning platforms as, for example, Zoom and Microsoft Teams, but it is impossible not to mention them, because such platforms are modern tools for online learning and need to be used. The article highlights various nuances of teaching methods. In the real audience, the learning process is somewhat different, other systems are involved in communication, in the understanding between students and teachers, in control. I would like to emphasize that we are talking about teaching Ukrainian to foreign students of the preparatory department, about groups where there are students of different nationalities, religions, ages, basic training, as well as different temperaments, interests, life circumstances, and often such groups have no common intermediary languages. Therefore, it is necessary to rely on psychological, psycholinguistic, neurophysiological factors and taking its into account, it is possible to improve the speech, communicative, cognitive competence of students, increase the quality of learning. As for online learning, competencies develop very heterogeneously, depending on the physiological characteristics of the mind and memory, as well as on how honestly and responsibly students perform an independent part of the work. Understanding, working out and mastering different blocks of material takes more time, so it is important to rely on the conclusions of psychologists. Here the teacher's observation of the peculiarities of students' perception and timely influence on various factors, for example, on the motivation to study the material, curiosity, plays an important role. To improve the results in the development of the educational complex, the use of mnemonic techniques and technologies is suggested.


2020 ◽  
Vol 28 (1) ◽  
pp. 73-99
Author(s):  
Federico Zilio

Enactivism maintains that the mind is not produced and localized inside the head but is distributed along and through brain-body-environment interactions. This idea of an intrinsic relationship between the agent and the world derives from the classical phenomenological investigations of the body (Merleau-Ponty in particular). This paper discusses similarities and differences between enactivism and Jean-Paul Sartre’s phenomenology, which is not usually considered as a paradigmatic example of the relationship between phenomenological investigations and enactivism (or 4E theories in general). After a preliminary analysis of the three principal varieties of enactivism (sensorimotor, autopoietic and radical), I will present Sartre’s account of the body, addressing some key points that can be related to the current enactivist positions: perception-action unity, anti-representationalism, anti-internalism, organism-environment interaction, and sense-making cognition. Despite some basic similarities, enactivism and Sartre’s phenomenology move in different directions as to how these concepts are developed. Nevertheless, I will suggest that Sartre’s phenomenology is useful to the enactivist approaches to provide a broader and more complete analysis of consciousness and cognition, by developing a pluralist account of corporeality, enriching the investigation of the organism-environment coupling through an existentialist perspective, and reincluding the concept of subjectivity without the hypostatisation of an I-subject detached from body and world.


2020 ◽  
pp. 115-132
Author(s):  
Patrícia Vieira BONFIM ◽  
Luciana Esmeralda OSTETTO

With the body, the individual suspects the world, affects and is affected by it, builds relationships, signifies and expresses existence. What do the bodies of babies and adults say about each other? Based mainly on Wallonian Psychology and Lebretonian Anthropology, this article presents partial results of a doctoral research that aims to analyze narratives about/with the body woven in the interactions between teachers and babies. The data, resulting from the observation of a group of babies with their teachers, were generated through written and photographic records, focusing on different moments of the routine, later appreciated and discussed in meetings with the teachers. For the analysis presented here, relational movements composed by the gestures produced between babies and teachers were observed in the environment outside the reference room. It was preliminarily noted that the quality of the relationship established between them was fundamental to activate the discovery of the body, in the experimentation of space, textures, shapes and flavors.


Sarwahita ◽  
2017 ◽  
Vol 14 (01) ◽  
pp. 10-20
Author(s):  
Dinny Devi Triana ◽  
Eddy Husni

ABSTRACT: Brain gymnastic is a collection of simple movements that aim to connect or unite the mind and body through kinesiology educational process. Kinesiology is a science that studies body movement and the relationship between muscle and posture to brain function. The motion of the limbs that is emphasized in brain gymnastics is a cross movement. The movement moves the extremes on one side of the body intersecting the midline and coordinates with the extremes on the other side of the body so that both hemispheres are used at the same time. Gymnastics of the brain in special needs children (simple children needs) as a child slow or slow (retarded) that will never succeed in school as children in general. Thus the basis of the need for bridal gymnastics is devoted to special needs of children who have been learning difficulties or concentrating disorders, and do not have a good focus on observing everything, so there needs to be a drill or balance exercise of coordination and asymmetric movements or crosses to optimize focus and his concentration.   ABSTRAK: Senam otak merupakan kumpulan gerakan-gerakan sederhana yang bertujuan menghubungkan atau menyatukan akal dan tubuh melalui proses edukasi kinesiologi. Kinesiologi merupakan suatu ilmu yang mempelajari gerakan tubuh dan hubungan antara otot dan postur terhadap fungsi otak. Gerak anggota tubuh yang ditekankan pada senam otak adalah gerakan menyilang. Gerakan tersebut menggerakkan ekstremitas pada satu sisi tubuh menyilang garis tengah dan berkoordinasi dengan ekstremitas pada sisi tubuh yang lain sehingga kedua hemisfer dipergunakan pada saat yang bersamaan. Senam otak pada anak kebutuhan khusus (special needs children) secara simple sebagai anak yang lambat (slow) atau mengalami gangguan (retarded) yang tidak akan pernah berhasil di sekolah sebagaimana anak-anak pada umumnya. Dengan demikian dasar kebutuhan adanya senam otak dikhususkan pada anak kebutuhan khusus yang mengalami kesulitan belajar atau gangguan berkonsentrasi, dan tidak memiliki fokus yang baik dalam mengamati segala hal, sehingga perlu adanya drill atau latihan keseimbangan gerak-gerak koordinasi dan asimetris atau menyilang untuk mengoptimalkan fokus dan konsentrasinya.


Author(s):  
Giuseppe Mininni ◽  
Amelia Manuti

AbstractThis paper integrates contributions coming from psychology with a phenomenological and semiotic perspective and focuses on the relationship of reciprocal constitution between “Subject” and “Object.” This relationship is evoked through radically different concepts such as the notions of “experience,” “consciousness” and “embodiment,” focusing attention on “discourse” as a macro-procedure generating the mutual link between Subject and Object. Therefore, the relationship between subject and object is identifiable through the text, namely “diatext.” It will be further argued that human beings act as “diatexters” of their existence in the world. Accordingly, psycho-discursive practices have the performative power to constitute both objects and subjects because they offer a creative solution by interlacing the “Body-Mind-Problem” to the “Mind-Culture-Problem.” In detail, the discursive resource granted by metaphors may be recognized as a modelling matrix embodying thought, as the interweaving of conceptual fields and as reasoning processes.


2021 ◽  
Vol 16 (2) ◽  
pp. 74-79
Author(s):  
Bernyukevich Tatiana V. ◽  

The article analyzes the relationship between Buddhism and science, presented in the works and activities of Buddhist leaders and scholars. The aim of the study is to determine the specifics of the relationship between Buddhism and science, associated with both the peculiarities of the development of modern science and the peculiarities of the religion itself. The study is based on an integrated approach that allows to identify the problem of relations between Buddhism and science at different levels: the doctrinal provisions of Buddhism, the texts of Buddhist leaders and their activities, the analysis of these relations made by representatives of science. One of the phenomena of the dialogue between Buddhism and science is the Mind and Life Institute, created in 1987, initiated by the 14th Dalai Lama, scientist and philosopher Francisco Varela, lawyer and entrepreneur Adam Engle. The creation of this Institute was based on the idea that science is not only a modern source of knowledge but also a critical means of improving the quality of life; this means can be developed by combining it with the wisdom of Buddhist teachings. Interest in the problem of interaction between Buddhism and science has noticeably intensified in the last decade in Russia. It was expressed in the publication of books of Buddhist leaders and scholars on this topic, holding meetings of researchers and Buddhist clergy for discussions on complex topics of knowledge, organizing scientific conferences on the dialogue between Buddhism and science. The intensification of the dialogue between Buddhism and science and its reflection in the research of scientists and the activities of Buddhist organizations are associated with a number of reasons: the search for new effective ways to solve global problems; the actualization of a systematic approach to solving a number of complex research problems (for example, the problem of consciousness); interest in the possibility of synthesizing Buddhist techniques and ideas and scientific approaches as a resource for the development of both Buddhism and science. Keywords: science and religion, Buddhism, Dalai Lama, Tibetan Buddhism, Buddhist studies, Buddhology


Vox Patrum ◽  
2012 ◽  
Vol 57 ◽  
pp. 839-851
Author(s):  
Anna Z. Zmorzanka

The opening part of this paper presents the influences of Middle-Platonist philosophy discernible in the ontology presupposed in the Marsanes. These are particularly conspicuous in the hierarchical arrangement of reality. At the summit of the Universe there is Invisible God, second in the hierarchy comes Barbelo, the Mind, complete with the world of intellect (identified with Platonic ideas), then follows the Soul and the world of the sense perception, which is the reflection of ideas. The second part contains a discussion of the fragment NHC X 32, 12 - 33, 6. described in the literature as „Pythagorean”. The fragment contains reference to the two eternal principles: monas and dyas, as well as to the ten cosmogonical principles. In this context the question arises as to the relationship of the cosmogo­ny assumed in this fragment and the one presupposed by the author of the Middle- Platonist exposition. Finally, it is concluded, that the Marsanes cosmogony is typi­cal of its period in being a synthesis comprising themes drawn from ontology (and cosmology) of both: Neopythagoreanism and Middle-Platonism.


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