The poetics of learning in the texts of Gary Snyder

2004 ◽  
Author(s):  
Βασίλειος Σταυρόπουλος
Keyword(s):  
Alternative Education ◽  
Transfer Of Learning ◽  
Human Mind ◽  
Physical Work ◽  
Gary Snyder ◽  
Poetic Tradition ◽  
The Earth ◽  
The World ◽  
Essential Knowledge ◽  
The One

The aim of this dissertation is to explore how the poetics of Gary Snyder constitute a valuable source of learning transmitted through performance and orality. The ethnopoetic approach specifies the way learning occurs in the mythic and poetic universe of Snyder. Preparation for a hunt becomes a proposal for alternative education, while the function of the shaman-protopoet broadens the scope of learning in every dimension of the world, both on the realistic and supernatural planes. Snyder demonstrates the passing on of the practice through a grand performative parable of a father-to-son instruction which is realized in constant dialogue with the old masters, for the betterment of the community. There is a personal dimension of learning that takes place as a result of enlightenment, based on the poetic physiognomy of tools on the one hand, and physical work with work rhythm, on the other hand. The performance of nature facilitates the transfer of learning and provides a multiplicity of remarkable levels of consideration regarding its ability to generate essential knowledge. Moreover, learning is not withheld, but is transmitted back to the community that needs it, in order to define the “how to be” on this planet. Finally, applying the ecocritical approach I comment on the significance of "old song and tale,” which constitutes the inexhaustible reservoir of inspiration, the great literary “compost” in the American poetic tradition. The poet becomes a seeker of learning in the flux of natural events, which he studies as a kind of performative, ever-fresh text. The challenge for the poet, as this thesis desciibes, is to become worthy of the apocalyptic knowledge nature offers to the adept seekers of the learning that inhabits the realm of wild landscape of the earth and the human mind.

II. The United States of Lyncherdom

Prospects ◽  
2000 ◽  
Vol 25 ◽  
pp. 139-150
Author(s):  
Mark Twain
Keyword(s):  
United States ◽  
The United States ◽  
The State ◽  
Single Sample ◽  
Chinese Christians ◽  
The Earth ◽  
The World ◽  
The One

And so Missouri has fallen, that great State! Certain of her children have joined the lynchers, and the smirch is upon the rest of us. That handful of her children have given us a character and labeled us with a name; and to the dwellers in the four quarters of the earth we are “lynchers,” now, and ever shall be. For the world will not stop and think – it never does, it is not its way; its way is to generalize from a single sample. It will not say “Those Missourians have been busy eighty years in building an honorable good name for themselves; these hundred lynchers down in the corner of the State are not real Missourians, they are bastards.” No, that truth will not enter its mind; it will generalize from the one or two misleading samples and say “The Missourians are lynchers.” It has no reflection, no logic, no sense of proportion. With it, figures go for nothing; to it, figures reveal nothing, it cannot reason upon them rationally; it is Brother J. J. infinitely multiplied; it would say, with him, that China is being swiftly and surely Christianized, since 9 Chinese Christians are being made every day; and it would fail, with him, to notice that the fact that 33,000 pagans are born there every day, damages the argument. It would J-J Missouri, and say “There are a hundred lynchers there, therefore the Missourians are lynchers;” the considerable fact that there are two and a half million Missourians who are not lynchers would not affect their verdict any more than it would affect Bro. J. J.'s.

scholarly journals MEREFLEKSIKAN TUHAN DALAM PERSPEKTIF METAFISIKA, DAN RELEVASINYA BAGI MULTIKULTURALISME INDONESIA

2018 ◽  
Vol 16 (8) ◽  
pp. 3-18
Author(s):  
Agustinus Wisnu Dewantara
Keyword(s):  
Human Mind ◽  
The Other ◽  
Human Language ◽  
Relationship With God ◽  
Human Thought ◽  
The World ◽  
The One ◽  
Analogical Approach ◽  
Human Intellect ◽  
The Relationship

Talking about God can not be separated from the activity of human thought. Activity is the heart of metaphysics. Searching religious authenticity tends to lead to a leap in harsh encounter with other religions. This interfaith encounter harsh posed a dilemma. Why? Because on the one hand religion is the peacemaker, but on the other hand it’s has of encouraging conflict and even violence. Understanding God is not quite done only by understanding the religion dogma, but to understand God rationally it is needed. It is true that humans understand the world according to his own ego, but it is not simultaneously affirm that God is only a projection of the human mind. Humans understand things outside of himself because no awareness of it. On this side of metaphysics finds itself. Analogical approach allows humans to approach and express God metaphysically. Human clearly can not express the reality of the divine in human language, but with the human intellect is able to reflect something about the relationship with God. Analogy allows humans to enter the metaphysical discussion about God. People who are at this point should come to the understanding that God is the Same One More From My mind, The Impossible is defined, the Supreme Mystery, and infinitely far above any human thoughts.

Spark and Fidget

2021 ◽  
pp. 35-64
Author(s):  
Jennie Germann Molz
Keyword(s):  
Public Education ◽  
Alternative Education ◽  
First Century ◽  
The Other ◽  
Individual Freedom ◽  
Formal Schooling ◽  
Educational Travel ◽  
The World ◽  
The One ◽  
Historical Trajectory

This chapter explores why worldschoolers take their children out of formal schooling and educate them while traveling. On the one hand, parents are motivated by the shortcomings of institutional education, arguing that schools quash creativity, pathologize children’s embodied movements, for example with diagnoses of ADD/ADHD, and fail to equip them with twenty-first century skills. On the other hand, parents are propelled by a belief that travel, which sparks children’s curiosity, celebrates their mobility, and prepares them for the future, is a better way to learn. The chapter situates worldschooling within a longer historical trajectory of public education and educational travel and traces its connections to other alternative education movements such as homeschooling and unschooling. It documents a tendency among worldschoolers to adopt an unschooling approach to children’s learning, which means parents allow children to naturally absorb lessons from the world around them rather than administering a structured curriculum. The chapter argues that unschooling merges easily not only with the logistics of travel, but also with parents’ philosophies about selfhood and individual freedom. We see that parents approach their children’s education as a choice, one that contributes to the broader lifestyle project they are pursuing.

scholarly journals Subset and Superset Language Relations as Way of Expression of Linguistic and Philosophical Generalization and Specialization Categories

2018 ◽  
Vol 50 ◽  
pp. 01208
Author(s):  
Irina Nekipelova
Keyword(s):  
Human Mind ◽  
General Concept ◽  
The Other ◽  
Informational Content ◽  
Important Criterion ◽  
World Language ◽  
High Coefficient ◽  
World Picture ◽  
The World ◽  
The One

The article is devoted to a research of a linguistic and philosophical category of generalization and specialization. The generalization category is one of the most important categories of human mind. It is as important as the other categories, like analyzing and synthesizing, classification, extrapolation and analogy. On the one hand, generalization is a philosophical category, because it is one of world designing instruments and a world picture creation in mind of the human. On the other hand, generalization is also a linguistic category, because it is one of instruments of designing a world language picture. The certificate of it are the cross-disciplinary researches using knowledge of different sciences. The ability to draw conclusions is a feature of human minds. It allows a human to unite a logical and figurative approach to perception and understanding of the world. The research has shown that the generalization category realizes the subset and superset relations between language units. These relations assume communication of the general concept with the private concepts included in it. In the pragmatical plan, the generalization category is expressed in existing words having the generalized value. These words designate nonexistent denotations. At the same time, they correspond too many denotations. However, they do not call these denotations directly, but that is what it means. Designating a lot of things, the generalized words have a high coefficient of informational content. But this coefficient significantly decreases in specific conditions of a context. It is necessary to tell that the criterion of informational content is the important criterion of the language development. And we should see that generalization is one of ways of information growth in language. Subset and superset relations make human communications more successful.

scholarly journals Colisão de Mundos: A Proteção Ambiental Internacional e a Cosmovisão Ameríndia l Clash of Worlds: The International Protection of the Environment and Amerindian Cosmovisions

2021 ◽  
Vol 10 (1) ◽  
pp. e58755
Author(s):  
Renan Moutropoulos Fortunato ◽  
Monique Maciel Barbosa
Keyword(s):  
International Law ◽  
Environmental Protection ◽  
Indigenous Peoples ◽  
International Protection ◽  
Earth Summit ◽  
The Earth ◽  
The World ◽  
Environment And Development ◽  
The One ◽  
Earth Charter

O texto tem como finalidade analisar o sistema de proteção ambiental internacional. A abordagem compara três visões sobre o tema: a) a criada por Estados no âmbito da ONU, calcada no conceito de desenvolvimento sustentável; b) uma visão crítica pós-estruturalista que desconstrói tal conceito; e c) a cosmovisão indígena brasileira sobre o meio ambiente. A intenção deste estudo é contrapor diferentes modos de concepção da natureza e suas implicações para a proteção ambiental. Portanto, pretende-se analisar a presença da visão indígena na Rio-92, a maior conferência sobre o tema. Para isso, lança-se mão de pesquisa bibliográfica e analisa-se a Carta da Terra - declaração de princípios éticos publicada na ocasião da Conferência Mundial dos Povos Indígenas sobre Território, Meio Ambiente e Desenvolvimento da Rio-92.Palavras-chave: Proteção ambiental; Cosmovisões ameríndias; DIP.ABSTRACTThis text aims to analyze the topic of environmental protection by comparing three visions about the theme. a) the one crafted by States within the UN system, based on the concept of “sustainable development”; b) a post-structuralist critical vision, which deconstructs that concept; and c) the Brazilian Amerindian cosmovisions over nature. This movement intends to contrast the different manners of conceiving nature and its consequences for environmental protection. So, the text seeks to assess the presence of the indigenous cosmovisions during the Earth Summit (1992), the most important summit on the topic. The research uses bibliographical research and a documental analysis of the Earth Charter of the Indigenous Peoples (a declaration of ethical principles published during the World Conference of Indigenous Peoples on Territory, Environment and Development, during the Earth Summit).Keywords: Environmental protection; Amerindian cosmovision; International law. Recebido em: 29/03/2021 | Aceito em: 05/08/2021. 

scholarly journals The Unification of Differences

2013 ◽  
Vol 10 ◽  
pp. 25-31
Author(s):  
Stefan Freytag
Keyword(s):  
Belief Systems ◽  
Cultural Knowledge ◽  
Development Discourse ◽  
The Earth ◽  
World Regions ◽  
The World ◽  
The One ◽  
Unites States

In this paper, I discuss the evolving idea of the ―One World‖ as articulated in Wolfgang Sachs‘ article (1992), which was derived from the principles of the 1945 UN Charter. The paper also presents an insightful discussion on the recent crisis of perception in the three ‗world regions‘ which are dominating the development discourse i.e. the Unites States, Europe and China. It argues that this is primarily a crisis of perception; ―the world has turned into a mirror, which reflects a reality of us, which is constructed by experts of the system‖. It argues that placeless cultural knowledge has transformed our reality into a reality which lacks a place. We are stuck in our space - centered belief systems and we are everywhere and nowhere at the same time. The paper concludes that universalism has made us to be alone in space, knowing about the whole world, but at the same time unable to feel the connection to this world. We have lost presence, the ability to perceive our body and therefore the relation to the earth

The Vajrakīla Tantras

2019 ◽  
Author(s):  
Martin Boord
Keyword(s):  
Complete System ◽  
Code Of Conduct ◽  
Ancient India ◽  
The Earth ◽  
Total Destruction ◽  
Sanskrit Word ◽  
The World ◽  
The One ◽  
The Buddha ◽  
Vital Element

Belonging to an esoteric corpus of Buddhist texts known as the teachings of secret mantra (Skt. guhyamantra), the tantras of Vajrakīla have been carefully guarded through the centuries and handed down from teacher to disciple under a strictly ethical code of conduct. Although the texts themselves often seem to advocate a violent and unrestrained lifestyle, under the skillful guidance of a suitably qualified guru, who must be seen by the disciple as none other than the Buddha himself, one who seriously engages in the systematic practice of their profound series of meditations becomes quickly and thoroughly purified in body, speech, and mind. The wrathful deity Vajrakīla is described in all the tantras that bear his name as the manifestation of heroic power for the overthrow of Māra. During times of peace he manifests as Vajrasattva, and his mind abides in tranquility. During times of activity he manifests as “Vajra of Total Destruction” (Skt. *Ativināśanavajra) and, when manifesting as a bodhisattva, he is Vajrapāṇi, “the One with a Vajra in his Hand.” With regard to his name “Vajrakīla”: vajra as a prefix is found everywhere within the Buddhist tantras. Originally meaning “the hard or mighty one” and referring in particular to the thunderbolt as a weapon of Indra, it subsequently became so intimately associated with the development of tantric ideas in Buddhism that the entire system of practice came to be known as the Vajrayāna or Vajra Vehicle. Indeed, as a symbol within the Buddhist tantras it is as pregnant with meaning as the very texts themselves. Characterized as abhedya, “unbreakable,” and acchedya, “indivisible,” the term may be said to represent nothing less than the full enlightenment of the samyaksaṃbuddha, who himself came to be referred to as Vajradhara, “Holder of the Vajra.” The Sanskrit word kīla means “nail,” “peg,” or “spike,” and thus Vajrakīla may be taken to mean “the unassailable spike” or, on a higher level, “(He who is) the nail of supreme enlightenment.” Introduced to Tibet during the 8th century ce, the Buddhist tantras of Vajrakīla were received with great enthusiasm and quickly became established as a vital element in the religious life of the Tibetan empire. Said to encompass every aspect of the ground, path, and goal, the Vajrakīla tantras present a coherent and complete system of spiritual practice that culminates in the attainment of perfect liberation from the round of rebirth. The roots of Kīla mythology, however, may lie buried deep within the pre-Buddhist religion of ancient India where, in the Ṛgveda, the story is told of the god Indra who slew the demon Vṛtra. It is said that, at that time, Indra stabilized the earth and propped up the heavens with a kīla and thus, at the outset, we have clearly discernible indications of a path along which a simple wooden stake might travel so as eventually to become deified as a terrifying god of awesome power, one by whom all demons are vanquished and enlightenment realized for the benefit of the world.

Jeremiah 37-52

2004 ◽  
Author(s):  
Jack R. Lundbom
Keyword(s):  
Biblical Studies ◽  
Large Collection ◽  
The Bible ◽  
Biblical Scholarship ◽  
The Earth ◽  
The World ◽  
The Future ◽  
The One ◽  
Divine Wrath ◽  
The Temple

Stirring words of the most outspoken of the Hebrew prophets are reexamined in this concluding volume of the esteemed Anchor Bible Commentary on Jeremiah. This final book of the three-volume Anchor Bible Commentary gives us translation and commentary on the concluding sixteen chapters of Jeremiah. Here, during Judah’s darkest days, when nationhood came to an end, Jeremiah with his people confronted the consequences of the nation’s sin, while at the same time reconstituting a remnant community with hopes to give Israel a future. Jeremiah preached that Israel’s God, Yahweh, was calling to account every nation on the Earth, even the nation chosen as his own. For the latter, Jeremiah was cast into a pit and left to die, only to be rescued by an Ethiopian eunuch. But the large collection of Foreign Nation Oracles in the book shows that other nations too were made to drink the cup of divine wrath, swollen as they were by wickedness, arrogant pride, and trust in their own gods. Yet the prophet who thundered Yahweh’s judgment was also the one who gave Israel’s remnant a hope for the future, expressed climactically in a new and eternal covenant for future days. Here too is the only report in the Bible of an accredited scribe writing up a scroll of oracles for public reading at the Temple. This magisterial work of scholarship is sure to be essential to any biblical studies curriculum. Jeremiah 37-52 draws on the best biblical scholarship to further our understanding of this preeminent prophet and his message to the world.

scholarly journals Eesti- ja Liivimaa libahundipärimus rahvapärase ontoloogia muutumise peegeldajana

Mäetagused ◽  
2021 ◽  
Vol 80 ◽  
pp. 71-88
Author(s):  
Merili Metsvahi ◽  
Keyword(s):  
20Th Century ◽  
19Th Century ◽  
Modern Society ◽  
17Th Century ◽  
Human Mind ◽  
The Other ◽  
Human Being ◽  
The World ◽  
The One ◽  
The 19Th Century

The article gives a short overview of the Estonian werewolf tradition in the 16th and 17th centuries and a glimpse into the 19th–20th-century werewolf beliefs. The image of werewolf of the earlier and later periods is compared. The differences between the images of these two periods are explained with the help of the approaches of Tim Ingold and Philipp Descola, which ground the changes in the worldview taking place together with the shift from the pre-modern society into modernity. The mental world of the 16th–17th-century Estonian and Livonian peasant did not encompass the category of nature, and the borders between the human being and the animal on the one side and organism and environment on the other side were not so rigid as they are in today’s people’s comprehension of the world. The ability to change into a wolf was seen as an added possibility of acquiring new experiences and benefits. As the popular ontology had changed by the second half of the 19th century – the human mind was raised into the ultimate position and the animal was comprehended as being inferior – the transformation of a man into an animal, if it was seriously taken at all, seemed to be strange and unnatural.

scholarly journals MEREFLEKSIKAN TUHAN DALAM PERSPEKTIF METAFISIKA, DAN RELEVANSINYA BAGI MULTIKULTURALISME INDONESIA

2019 ◽  
Author(s):  
Agustinus Dewantara
Keyword(s):  
Human Mind ◽  
The Other ◽  
Relationship With God ◽  
Human Thought ◽  
The World ◽  
Religious Dogma ◽  
The One ◽  
Analogical Approach ◽  
Human Intellect ◽  
The Relationship

Talking about God can not be separated from the activity of human thought. Activity is the heart of metaphysics. Searching religious authenticity tends to lead to a leap in harsh encounter with other religions. This interfaith encounter harsh posed a dilemma. Why? Because on the one hand religion is the peacemaker, but on the other hand it’s has of encouraging conflict and even violence. Understanding God is not quite done only by understanding the religious dogma, but to understand God rationally it is needed. It is true that humans understand the world according to his own ego, but it is not simultaneously affirm that God is only a projection of the human mind. Humans understand things outside of himself because no awareness of it. On this side of metaphysics finds itself. Analogical approach allows humans to approach and express God metaphysically. Humans clearly can not express the reality of the divine in human language, but with the human intellect is able to reflect something about the relationship with God. Analogy allows humans to enter the metaphysical discussion about God. People who are at this point should come to the understanding that God is the Same One More From My mind, The Impossible is defined, the Supreme Mystery, and infinitely far above any human thoughts.

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