Ecstasis is not easy to find naturally through sports and meditation or art but it is much easier to achieve when sought after artificially using drugs or technology. The authors open the chapter with the story of an extreme athlete who risks his life every time he tries to reach ecstasis and for him, that is perfect. However, to many regular folk, the price of your life to try and find ecstasis is a little too high and as a result less dangerous stimulations are built using technology. The stimulations make it feel almost real and as a result people can still find ecstasis but all the while they are safely secured and out of danger. They continue the chapter as they bring into light two of the five senses, hearing and seeing. They tell
The experience of being literally heard and understood deeply, in some personally vital sphere, has its own kind of impact- whether of relief, of something at last making sense, a feeling or inner connection or
Armstrong begins his paper with a question for the reader of what it means to have a mind. It is well understood that man has the ability to perceive, to think, to feel, and so on, but what does it mean to perceive, to think, and to feel? The answer, he believes, lies in science. Seeing that science is constantly and rapidly gaining ground, he asserts that “...we can give a complete account of man in purely physico-chemical terms” (295?) Pointing out the fact that this view has been accepted by various scientists throughout time, he explains it is the most reliable way to approach the mind-body problem.
I analyzed the infographic “20 Scientific Benefits of Meditation,” from the Adrenal Fatigue Solution website and the infographic “Health Care Food Purchasing Power” created by Health Care Without Harm and Kaiser Permanente. Both of these infographics have elements of logos, pathos, and ethos incorporated in them. There are also details including colour and text which contribute to their overall efficacy. Furthermore, research from other sources was used to support and deny the validity of the infographics.
Despite this problem, we believe it is the same piece of wax we see, touch, or imagine. But it is not our feelings or imagination that gives us the idea. If we had evaluated these abilities, and if the wax is distorted, we would not be able to agree that it is the same wax. This study enables us to recognize that the imagination, just like sensation, does not convey the true nature of wax; rather, this difficulty indicates that only understanding, exercising its powers of conception and judgment, performs the unifying function that constitutes the self-identity of the piece of wax: “our perception of the wax is neither a seeing, nor a touching, nor an imagining… but the mind alone” (68). Although the changing characteristics of the body has been transported through our senses and imagination, the identity of the matter is provided by the understanding of the wax itself. This analysis confirms Descartes’ view that “what we thought we had seen with our eyes, we actually grasped solely with the faculty of judgment, which is in our mind” (68). Therefore, any sense of the body is actually an introspection of our mind, not an external inspection.
Customarily, popularized scientific sources purposes are for transferring objective knowledge to the masses, to ascertain communal civilization's apprehension of current medical, environmental, and technological advances and epidemics. These popular texts have a vital animus, for they must inform the public on composite scientific material while elucidating the data and exposition. Our daily lives are influenced to an eminent degree by scientific knowledge. In the article, Sense of Touch Recreated for Amputees in Their Prosthetics, Francie Diep explores the scientific strategy behind regenerating feeling within prosthetic limbs. She seeks the disparate contexts in which knowledge disseminates by taking into consideration not only scholarly learning mechanisms, but accent the presence of different voices in scientific texts especially through techniques linked to non-academic audiences. The collective
Uncertainties of pursuits that you may not return from, and living through constant life or death
Considering just two of the following approaches - transpersonal psychology, parapsychology - indicate how they differ, how they overlap, and what they can offer to each other and to the study of exceptional human experiences. Critically evaluate both approaches' drawbacks and benefits to the psychology of EHEs.
Australia banned and censored a book, E for Ecstasy. I support the censorship of this book because it could contain information that may encourage the use of Ecstasy. The book might inform readers that people feel better or good when they take this illegal drug. Moreover, censoring this book is good for the public because the book could influence poor life choices like taking Ecstasy. If young teenagers and adults get their hands on this book, the outcome could end up disastrous with young people experimenting with Ecstasy or passing along information to others telling them to try Ecstasy. The book may also romanticize the idea of taking Ecstasy. For example, the author describes to the readers feeling stronger and happier when you take Ecstasy.
The mind is perhaps the most fascinating part of the human body due to its complexity and ability to rationalize. In essence, the mind-body problem studies the relation of the mind to the body, and states that each human being seems to embody two unique and somewhat contradictory natures. Each human contains both a nature of matter and physicality, just like any other object that contains atoms in the universe. However, mankind also is constituted of something beyond materialism, which includes its ability to rationalize and be self-aware. This would imply that mankind is not simply another member of the world of matter because some of its most distinctive features cannot be accounted for in this manner. There are obvious differences between physical and mental properties. Physical properties are publically accessible, and have weight, texture, and are made of matter. Mental properties are not publically accessible, and have phenomenological texture and intentionality (Stewart, Blocker, Petrik, 2013). This is challenging to philosophers, because man cannot be categorized as a material or immaterial object, but rather a combination of both mind and body (Stewart, Blocker, Petrik, 2013). Man embodies mind-body dualism, meaning he is a blend of both mind and matter (Stewart, Blocker, Petrick, 2013). The mind-body problem creates conflict among philosophers, especially when analyzing physicalism in its defense. This paper outlines sound
Some have suggested that René Descartes argues that sense perception relies on the mind rather than on the body. Descartes asserts that we can know our mind more readily than we can know our body. In support of this idea he gives the example of a piece of wax which is observed in its solid form and its liquid form. After pointing out the difficulties of relying on the senses of the physical body to understand the nature of the wax he makes this claim: [P]erception ... is neither a seeing, nor a touching, nor an imagining. ... [R]ather it is an inspection on the part of the mind alone (Section 31). 1 This quote is perhaps the most direct statement of the author's thesis on this subject.
The poem “What Keeps Us” by Meister Eckhart exposes the desire that all humans experience. It is about the craving to be loved and cherished. It shows the anguish we endure when we do not receive that emotion back. The speaker says, “I heard a fable once about the sun going on a journey to find it’s source, and how the moon wept without her lover’s warm gaze.” This line uses personification to indicate the heartache a person may feel when their significant other is absent from their lives. They miss the presence of their significant other and the comfort it brings. The use of personification helps the reader sympathize with the moon, maybe even being in it’s position at one time.
In a strange way, we may even come to better appreciate the value and significance of our normal bodily presence by exploring such alternatives. Not disembodiment, then, so much as a deeper understanding of why the body matters and of the space of possible bodies and perspectives. Not isolation so much as a wider and less geocentric kind of community. (Clark, 194)
Aristotle presents a short analysis of the rational part of the soul, dividing it into two parts, a part that uses reason and a part that obeys reason. He sees life as supported by activity and not just the capacity to do something.
Before these changes were apparent, Descartes pointed out the difficulties of relying on the senses, of the physical body. In section 31 of Meditation two, he says that the perception he has, "is a case not of vision or touch or imagination - nor has it ever been, despite previous appearances - but of purely mental scrutiny". Descartes shows that our senses cannot be used to have knowledge of things in the external world, and that knowledge of these things must come through the mind alone.
Even when "inner" and "outer" are construed as metaphors, the problem of how one's mind and body can influence one another is well-known charged with abstract difficulties.