чугунные тетради
каждый раз
https://www.youtube.com/watch?v=vgZMPcrRmio
wiki: Francisco Varela
12:43: “groundless nature of human reality”
13:59: “confronting this lack of foundation immediately makes it essential and point to the need for a human practice, a human learning, for a human transformation into that. It is not enough to know it; it is not enough to understand it. It is not to have a scientific theory of it. You have to grow into it. Spontaneously, human beings do not know how to handle that… Maniacally we want to solidify things, maniacally.”
wiki: Francisco Varela
12:43: “groundless nature of human reality”
13:59: “confronting this lack of foundation immediately makes it essential and point to the need for a human practice, a human learning, for a human transformation into that. It is not enough to know it; it is not enough to understand it. It is not to have a scientific theory of it. You have to grow into it. Spontaneously, human beings do not know how to handle that… Maniacally we want to solidify things, maniacally.”
YouTube
Francisco Varela on science, art and religion 1983
Francisco Varela on science, art and religion 1983
produced by marlon barrios solano
for dance-tech.tv and dance-tech.net
produced by marlon barrios solano
for dance-tech.tv and dance-tech.net
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Еще про понятность
«An old psychiatric tale comes to mind. A frustrated and concerned man brings his distraught-looking brother in to see a psychiatrist. The two brothers, Joe and Bob, sit down side by side across from the psychiatrist, who is seated behind a large desk. Joe explains to the psychiatrist that Bob seems to be delusional, insisting that there is no point in doing anything at all because 'he is already dead.' In the ensuing interview. Bob tells the psychiatrist, 'That's right. I'm dead… I know it for sure.' He finds it odd that other people would either question that 'fact' or have the audacity to think they might know more about his being alive or not than he himself does. In a bored-sounding monotone. Bob rejects suggestions that his ability to walk and talk in any way contradicts his deadness. He will not eat, though, saying, 'There's no point to eating once you're dead’ and this particularly worries Joe. When asked how he knows he's dead. Bob replies that 'all his feelings have stopped, as has his heart, and his blood has ceased to flow.' At this point, his increasingly irritated brother asks him: 'Do dead men bleed?' Bob calmly replies: 'Nope. Dead men do not bleed.' Joe asks again: 'Are you absolutely sure? Dead men never bleed, right?' Bob reiterates that dead men do not bleed. Joe reaches into his pocket for something and then suddenly — to the shock and surprise of both Bob and the psychiatrist — with one hand holds Bob's hand down on the desk while with the other he jabs his pen knife into it. Both Bob and the psychiatrist look at each other. Bob with wide-eyed horror while the psychiatrist quietly wonders which of these two brothers is the crazier one. Bob looks down at his hand as the blood begins to well up and spread across it. Joe angrily tells him: 'There, you see the blood. Dead men don't bleed, right? You said so yourself. Now do you still think you're dead?' Another moment of silence, and then Bob, looking astonished, calmly tells the psychiatrist: 'I never would've believed it. Dead men do bleed!’»
— Edwin Hersch. From Philosophy to Psychotherapy: A Phenomenological Model for Psychology, Psychiatry, and Psychoanalysis
«An old psychiatric tale comes to mind. A frustrated and concerned man brings his distraught-looking brother in to see a psychiatrist. The two brothers, Joe and Bob, sit down side by side across from the psychiatrist, who is seated behind a large desk. Joe explains to the psychiatrist that Bob seems to be delusional, insisting that there is no point in doing anything at all because 'he is already dead.' In the ensuing interview. Bob tells the psychiatrist, 'That's right. I'm dead… I know it for sure.' He finds it odd that other people would either question that 'fact' or have the audacity to think they might know more about his being alive or not than he himself does. In a bored-sounding monotone. Bob rejects suggestions that his ability to walk and talk in any way contradicts his deadness. He will not eat, though, saying, 'There's no point to eating once you're dead’ and this particularly worries Joe. When asked how he knows he's dead. Bob replies that 'all his feelings have stopped, as has his heart, and his blood has ceased to flow.' At this point, his increasingly irritated brother asks him: 'Do dead men bleed?' Bob calmly replies: 'Nope. Dead men do not bleed.' Joe asks again: 'Are you absolutely sure? Dead men never bleed, right?' Bob reiterates that dead men do not bleed. Joe reaches into his pocket for something and then suddenly — to the shock and surprise of both Bob and the psychiatrist — with one hand holds Bob's hand down on the desk while with the other he jabs his pen knife into it. Both Bob and the psychiatrist look at each other. Bob with wide-eyed horror while the psychiatrist quietly wonders which of these two brothers is the crazier one. Bob looks down at his hand as the blood begins to well up and spread across it. Joe angrily tells him: 'There, you see the blood. Dead men don't bleed, right? You said so yourself. Now do you still think you're dead?' Another moment of silence, and then Bob, looking astonished, calmly tells the psychiatrist: 'I never would've believed it. Dead men do bleed!’»
— Edwin Hersch. From Philosophy to Psychotherapy: A Phenomenological Model for Psychology, Psychiatry, and Psychoanalysis
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чугунные тетради
человеку мир понятен
«Важно зафиксировать, что сама идея экспериментального исследования неявно предполагала наличие в культуре особых представлений о природе, о деятельности и познающем субъекте, представлений, которые не были свойственны античной культуре, но сформировались значительно позднее, в культуре Нового времени. Идея экспериментального исследования полагала субъекта в качестве активного начала, противостоящего природной материи, изменяющего её вещи путём силового давления на них. Природный объект познаётся в эксперименте потому, что он поставлен в искусственно вызванные условия и только благодаря этому проявляет для субъекта свои невидимые сущностные связи. Недаром в эпоху становления науки Нового времени в европейской культуре бытовало широко распространённое сравнение эксперимента с пыткой природы, посредством которой исследователь должен выведать у природы её сокровенные тайны.»
— В.С. Стёпин, В.Г. Горохов, М.А. Розов. Философия науки и техники
«Очень точное определение дает Дж. Нидлман: “Понять вещь, феномен, идею или опыт значит подойти к объекту, который нужно понять, на его условиях, видеть в нем структуры, которые выявляются с его стороны, а не с нашей. Понять объект значит принимать в нем участие до тех пор, пока он не уступит свою сущность нам – тем, кто понимает”»
— Ольга Власова. Феноменологическая психиатрия и экзистенциальный анализ
— В.С. Стёпин, В.Г. Горохов, М.А. Розов. Философия науки и техники
«Очень точное определение дает Дж. Нидлман: “Понять вещь, феномен, идею или опыт значит подойти к объекту, который нужно понять, на его условиях, видеть в нем структуры, которые выявляются с его стороны, а не с нашей. Понять объект значит принимать в нем участие до тех пор, пока он не уступит свою сущность нам – тем, кто понимает”»
— Ольга Власова. Феноменологическая психиатрия и экзистенциальный анализ
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Forwarded from железноголовый
«Уразумение и познание — это не просто проявление своей осведомленности в понятиях, а постижение уловленного понятием; постигать бытие значит сознательно оставаться открытым для его вторжения, открытым для его при-сутствования.»
— Мартин Хайдеггер, Ницше (Том 1)
— Мартин Хайдеггер, Ницше (Том 1)
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«One final example will illustrate the reach of this stubborn metaphysical discreteness. This is the familiar, though rather fatalist, view that even if there is a world “out there,” it is a world “lost beyond a veil of words.” All is text or writing, it is said—or at least that is all we have access to. Even if there is a transcendent world, in other words, enjoying a pure noumenal existence, it must remain forever beyond our phenomenal grasp. “We cannot know it because our only connection to reality is through our words and thoughts. There is no such thing as contact with the world in pure, unregistered form.”
There is much that is right in this argument, especially the claim that we have no conscious access to the world independent of historical, cultural, and personal interpretation. But from the fact that we have no access independent of such interpretation, it does not follow that we have no access to it at all, or that the access we have is entirely determined by those interpretive schemes. That conclusion would only follow if, as in the other cases, a background discreteness were presumed: an assumption that the two realms, of mind and/or language, on the one hand, and the pure noumenal world, on the other, were wholly and irretrievably severed.»
— Brian Cantwell Smith. The Third Day: Putting the World Together, Keeping the World Apart
There is much that is right in this argument, especially the claim that we have no conscious access to the world independent of historical, cultural, and personal interpretation. But from the fact that we have no access independent of such interpretation, it does not follow that we have no access to it at all, or that the access we have is entirely determined by those interpretive schemes. That conclusion would only follow if, as in the other cases, a background discreteness were presumed: an assumption that the two realms, of mind and/or language, on the one hand, and the pure noumenal world, on the other, were wholly and irretrievably severed.»
— Brian Cantwell Smith. The Third Day: Putting the World Together, Keeping the World Apart
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«it cannot be legitimately separated into two independent parts: the part we do, and the part the world does. The point is that we neither impose nor discover the texture of the world; we participate in it. And yet this participation is not fusion. We neither dissolve into our surroundings, nor do we create them, nor are we ripped entirely out of them. We pull apart somewhat—to varying extents, at varying times, for varying purposes.»
— Brian Cantwell Smith. The Third Day: Putting the World Together, Keeping the World Apart
«it cannot be legitimately separated into two independent parts: the part we do, and the part the world does. The point is that we neither impose nor discover the texture of the world; we participate in it. And yet this participation is not fusion. We neither dissolve into our surroundings, nor do we create them, nor are we ripped entirely out of them. We pull apart somewhat—to varying extents, at varying times, for varying purposes.»
— Brian Cantwell Smith. The Third Day: Putting the World Together, Keeping the World Apart
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«Основу душевных расстройств, согласно Хайнроту [1773–1843], составляет «утрата себя вследствие себялюбия», в таком же состоянии находится и современное общество.»
— Ольга Власова. Феноменологическая психиатрия и экзистенциальный анализ
Немец, XIX век, а вы говорите “культура нарциссизма”.
— Ольга Власова. Феноменологическая психиатрия и экзистенциальный анализ
Немец, XIX век, а вы говорите “культура нарциссизма”.
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чугунные тетради
«Основу душевных расстройств, согласно Хайнроту [1773–1843], составляет «утрата себя вследствие себялюбия», в таком же состоянии находится и современное общество.» — Ольга Власова. Феноменологическая психиатрия и экзистенциальный анализ Немец, XIX век, а…
«The direction of personal fulfillment, in this social context, shifted dramatically toward “selfish behavior, in which satisfaction in life chiefly meant serving one’s own needs and pleasures and not other people or social or religious or other external ideals. Thus arose what Tom Wolfe called the “me” generation, a special manifestation of what Philip Rieff had named “the age of psychological man” (1961a). Herbert Hendin (1975), Peter Marin (1975), and Christopher Lasch (1978) respectively named the era more acidly “the age of sensation,” “the new narcissism,” and the “culture of narcissism.»
— Perry London. The Modes And Morals Of Psychotherapy
— Perry London. The Modes And Morals Of Psychotherapy
— Я чувствую какие-то чувства, помогите!
— Чем же я вам помогу, у меня самого их вон сколько
— Чем же я вам помогу, у меня самого их вон сколько
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«[Bion’s belief in the special status of psychoanalytic practice] He believed in it with the fervent intensity of a mystic who has seen the light. For him psychoanalysis as he conceived of it was the path to truth. Bion violently disliked anything that did not approach his ascetic ideal of bearing uncertainty and being capable of emptying one's mind. He interpreted much of what patients said as evidence of destructive evacuation of pain and attempts to destroy the analyst's analytic ability. This must have turned him into a fairly difficult analyst. In his seminars he time and again says that it is surprising if patients come to analysis, since they do not truly want it, since they do not want pain, and they do not want truth (Bion, 1987).
He was not particularly concerned with the fact that most people who turn to psychotherapeutic help seek neither a spiritual search for purity of thought nor cleansing of themselves through the experience of pain. He seemed to be oblivious to the fact that there might be something legitimate in the patient's bewilderment at entering a strange kind of ritual instead of a more cooperative, commonsensically intuitive enterprise.»
— Carlo Strenger. Hedgehogs, Foxes, and Critical Pluralism: The Clinician's Yearning for Unified Conceptions
He was not particularly concerned with the fact that most people who turn to psychotherapeutic help seek neither a spiritual search for purity of thought nor cleansing of themselves through the experience of pain. He seemed to be oblivious to the fact that there might be something legitimate in the patient's bewilderment at entering a strange kind of ritual instead of a more cooperative, commonsensically intuitive enterprise.»
— Carlo Strenger. Hedgehogs, Foxes, and Critical Pluralism: The Clinician's Yearning for Unified Conceptions
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