Imagining Space and Time in Kenneth Slessor’s “Dutch Seacoast” and Joan Blaeu’s Town Atlas of The Netherlands: Maps and Mapping in Kenneth Slessor’s Poetic Sequence The Atlas, Part Three

2014 ◽  
pp. 29-54
Author(s):  
Adele J. Haft

“Dutch Seacoast” by the acclaimed Australian poet Kenneth Slessor (1901–1971) is thecenterpiece of The Atlas the five-poem sequence opening his 1932 collection Cuckooz Contrey. Like the other four poems, “Dutch Seacoast” pays tribute to cartography’s “Golden Age,” Toonneel der Steden van de vereenighde Nederlanden being the poem’s epigraph and the title that Joan Blaeu gave to one of two volumes comprising his Town Atlas of the Netherlands (1649). While focusing on Blaeu’s exquisitely ordered map of Amsterdam, Slessor suggests that he is gazing at the map described by his poem and invites us to consider how poets and cartographers represent space and time.An intensely visual poet, Slessor was also attracted to lyrical descriptions of objects: his inspiration for “Dutch Seacoast” was a particularly poetic, but sparsely illustrated, catalogue of maps and atlases. After reprinting the poem and describing its reception, my paper traces the birth of “Dutch Seacoast” (and The Atlas generally) in Slessor’s poetry notebook, the evolution of the poem’s placement within the sequence, and the complex relationships between the poem, the catalogue, and Blaeu’s spectacular atlas. Comparing Blaeu’s idealistic view of Amsterdam with that city’s dominance during the Dutch“Golden Century,” Slessor’s darker obsessions with the poem’s ending, and his “other countries of the mind” with his native Australia, we come to understand why “Dutch Seacoast” remained for the self-deprecating poet one of his eight “least unsuccessful” poems.

1936 ◽  
Vol 29 (8) ◽  
pp. 390-393
Author(s):  
W. Threlfall

Since I am speaking to you about modern German mathematics, I wish to call your attention to a most important subject, namely to the world which surrounds us, and to our scientific knowledge of its extent in space and time. There can be no doubt about the fact that this world we are living in is not the best of all possible worlds. Financial, industrial, and political dieases, you know them just as well on the other side of the great pond as we do on this side. Nevertheless in one respect we are living just now in a golden age. The world of science is in an excellent state and few eras have seen as important successes of mathematics and physics as ours.


Author(s):  
Jeffrey B. Wagman ◽  
Brandon J. Thomas ◽  
Dawn M. McBride

Abstract. In information-based approaches, affordances are perceived by detecting information that specifies an animal–environment fit, not by combining perceptions of constituent lower-order properties. Given that detection of such information necessarily occurs over space and time, there is no clear distinction between perception and memory. Rather, perceiving and remembering are continuous processes. Whereas previous research has investigated the continuity of perceived and remembered affordances for the self, we did so with respect to perceived and remembered affordances for others. Participants reported remembered maximum reaching height and remembered anthropometric properties of another person. Remembered maximum reaching height was not reducible to a combination of remembered anthropometric properties. Moreover, remembered maximum reaching height scaled to the reaching ability of the other person and not to that of the perceiver. Both results are consistent with an information-based perspective on perceiving and remembering affordances and demonstrate a continuity between perceiving and remembering affordances for others.


2020 ◽  
pp. 7-12
Author(s):  
Nicolas Bommarito

This chapter examines two general strands in Buddhism: philosophy and practice. Philosophy involves understanding the nature of the world and the mind. It involves careful examination, reasoning, and analysis of the world in general and the self in particular. Meanwhile, practice involves specific techniques to bring about a change in how we respond to the world. It aims at changing mental habits and ways of experiencing the world. These two aspects can, and often are, discussed separately. This is no surprise given how monumental each task is; people sometimes devote their entire lives to only one philosophical question or Buddhist practice. Nevertheless, these two aspects do inform each other. Philosophy helps to establish the aim of practice. Practice, on the other hand, can help one to have certain experiences which can, in turn, inform ideas about how the world works.


2018 ◽  
Vol 66 (1) ◽  
pp. 4-23
Author(s):  
Monique Rakhorst

The bow jewel in the Rijksmuseum collection is one of the finest examples of its kind. The provenance of this piece of jewellery is unclear, as is generally also true of the other extant bow jewels. The strong resemblance to a number of ornament prints has often led to the suggestion that the Rijksmuseum’s bow brooch, and bow jewellery in general, was a French concept that came about in the late sixteen-fifties or early sixties, but seventeenth-century Dutch portraits and inventories indicate that in the Netherlands it was already a popular jewel by then. Bow jewels could be acquired from jewellers in the Low Countries in the early sixteen-thirties and at the end of the decade they were worn at court in The Hague. Princess Amalia of Solms-Braunfels owned several diamond bow jewels in 1640, and in a portrait made a few years earlier she wears a pearl bow on her dress. The aristocracy and the wealthy citizens in the Republic started following this example and the bows set with diamonds and pearls stayed in fashion throughout the rest of the century. The bow jewel was already in fashion in the Low Countries thirty years before it became in vogue in France.


2015 ◽  
Vol 2 (2) ◽  
pp. 1-11

This paper arises from a presentation at the International Mediation and Restorative Practice Conference held at the National University of Ireland, Maynooth on 5th September 2014. The topic is the technique known as reframing. To reframe is to bring about a change in someone’s mental perspective by altering their tacit underlying viewpoint to create different meaning. It is an attempt to release the parties from a blame and counter-blame cycle, and to focus on more useful ways of viewing the conflict. It is not about over-looking or evading some negative sentiment - this needs to be included to maintain the context. What reframing does, however, is to introduce new meaning, co-existent with the negative perspective, which shifts the mind-set towards a more constructive future. A ‘frame’ is a cognitive shortcut that people use to make sense of the world. It is a complex mental structure of unquestioned beliefs, values and ideas that is used to simplify our understanding of the world around us and thus to infer meaning. If a part of that frame is changed – for example through self-reflection, education or reframing - then the inferred meaning may also change. When parties are in conflict their frames help them to interpret what has happened, what the intentions of the other party are, and their own role in what has taken place. This is usually positively disposed to the self and negatively disposed to the other. This lens, or frame, provides meaning for the conflict. Reframing upsets this frame and introduces a different, and potentially more helpful way to look at the conflict so that the parties will work on resolution rather than being stuck on set, negative, unproductive or toxic ways of viewing matters, or being defensive and closed-minded.


2021 ◽  
Vol 31 (1) ◽  
pp. 177-190
Author(s):  
Maduka Enyimba ◽  

The major concern of the problem of personal identity gravitates around the question of whether a person’s identity is located in the mind or in the body. Scholars have developed different theories such as survivalist and physicalist criteria among others in response to this question. In this paper, I engage with the theory of sense-phenomenalism as an aspect of the physicalist criterion of personal identity to show how it might legitimize racism and colour-branding. Sense-phenomenalism is a body-only model of personal identity that holds that an individual’s identity is determined by the physical features sensually perceptible by other humans in the society. I argue that sense-phenomenalism by reposing a person’s identity on his/her bodily traits might foster social discrimination, deepen the dichotomy between the self and the other and enhance the fabrication of justifications for the denial of individual’s rights.


Author(s):  
Marc Gopin

This book presents the case for Compassionate Reasoning as a moral and psychosocial skill for the positive transformation of individuals and societies. It has been developed from a reservoir of moral philosophical, cultural, and religious wisdom traditions over the centuries, combined with compassion neuroscience, contemporary approaches to conflict resolution, public health methodologies, and positive psychological approaches to social change. There is an urgent need for human civilization to invest in the broad-based cultivation of compassionate thoughts, feelings, and especially habits. This skill is then combined with moral reasoning to move the self and others toward less anger and fear, more joy and care in the pursuit of reasonable policies that build peaceful families, communities, and societies. There are many people who work for the sake of others, and tend to be kinder, more reasonable, more self-controlled, and more goal-oriented to peace. They are united by a set of moral values and the emotional skills to put those values into practice. The aim of this book is to articulate the best combination of those values and skills that lead to personal and communal sustainability, not burnout and self-destruction. The book pivots on the observable difference in the mind—and proven in neuroscience imaging experiments—between destructive empathic distress on the one hand, and on the other, joyful, constructive, compassionate care. Facing existential threats to life on the planet, humans can and must make such skills universally sustainable and ingrained.


2021 ◽  
Vol 26 (26) ◽  
pp. 001-012
Author(s):  
蔣小虎 蔣小虎

<p>錢鍾書的《圍城》因其獨具一格的行文、諷刺和暗喻而聞名於世,該小說對中日戰爭初期的中國文人進行了辛辣且幽默的嘲諷及批評。然而,截至目前,學界鮮少討論錢鍾書在《圍城》中的旅行書寫。傳統上,旅行往往被視為是一個文化影響、發現他者及自我的過程;極端情形下,旅行甚至是征服的開始。本文認為,錢鍾書通過旅行的情節,揭露了人性的黑暗面,例如自大、虛偽、貪婪和算計,而這些陰暗面的存在無關種族、性別、階級、教育或地區。《圍城》的男主角方鴻漸本就是一個自卑且悲觀的人,經過數次旅行之後&mdash;&mdash;從歐洲到上海、從上海到湖南、從湖南回到上海,他的這些性格特徵愈發明顯。他的一生是由一個接一個的圍城所構成,而從此圍城到彼圍城的旅途給了他短暫的可以喘息的時間和空間,這些旅行也給了他轉瞬即逝的虛假希望,那便是,他在下一站將迎來更好的機遇。</p> <p>&nbsp;</p><p>Famous for its masterful diction, satire, and metaphor, Qian Zhongshu’s Fortress Besieged is a sharp, humorous, and sarcastic criticism of Chinese intellectuals at the beginning of the Sino-Japanese War. Until recently, scant attention was paid to Qian’s travel writing in this novel. Travel is traditionally considered a process of cultural influence, the discovery of the other and the self or, radically, the beginning of conquest. This essay argues that Qian adopts the plot of travel to display a bleak picture of humanity, filled with pretentiousness, hypocrisy, greed, and manipulation, the existence of which is not impacted by race, gender, class, education, or region. For the novel’s protagonist Fang Hongjian, his habitual low-esteem and pessimism become more explicit after his several trips from Europe to Shanghai, from Shanghai to Hunan, and from Hunan back to Shanghai. His life consists of besieged fortresses one after another. The journey from here to there gives him temporary space and time for breathing, as well as a false and fleeting hope that he will have better chances in the next stop.</p> <p>&nbsp;</p>


Author(s):  
Ezequiel A. Di Paolo ◽  
Thomas Buhrmann ◽  
Xabier E. Barandiaran

Two different paths have been taken by researchers who argue that embodiment is crucial for understanding the mind. The first path is embodied functionalism, essentially the claim that traditional cognitivism needs to take into account the lessons of cognitive linguistics, dynamical systems explanations, and autonomous robotics seriously, so as to include bodily structures and processes in accounts of cognition. However, what it means to be a cognitive system remains unchanged and ruled by the computer metaphor. The other path rejects this metaphor and proposes that the self-organizing living body is constitutive of what it is to be a mind. This path, represented by enactivism, is not committed to a representational view of the mind, but rather understands it as an emergent, relational, world-involving phenomenon. The sensorimotor approach to perception may be interpreted in these terms; however, this approach requires a nonrepresentational account of sensorimotor mastery and a theory of agency.


Sign in / Sign up

Export Citation Format

Share Document