8 Matching Annotations
  1. Oct 2021
    1. For Plessner, the living boundary is both a liminal zone that mediates between organism and the outer medium, itself being neither, and yet also an enactively self-defining and enforcing circumference and outer-limit. The organism moves outward in the expansion and assimilation of its liminal zone and moves inward, taking the outer within, re-establishing itself and reasserting its perimeter. The living boundary already introduces a subject-object status that prefigures for Plessner the overcoming of dualisms between inner and outer, interiority and exteriority. The living boundary is an on-going enactment of an exteriority that it defines and yet also reaches into and assimilates and of an interiority that is both sustained and transformed. The motive force of the dynamic living state is this double aspectivity of its existence and the dialectical tension which drives it forward.

      Plessner defines the interiority and exteriority condition of a living organism, giving a biological context for the hard problem of consciousness.

  2. Sep 2019
    1. But when any sorrow of our own happens to us, then you may observe that we pride ourselves on the opposite quality—we would fain be quiet and patient; this is the manly part, and the other which delighted us in the recitation is now deemed to be the part of a woman.
  3. Feb 2019
    1. herefore, the university's curricular philosophy or "study methods" will have a profound ef­fect on both the individual and society.

      Robert Yagelski basically makes this argument, citing Cartesian dualism as a major factor in why we're destroying our planet. In ignoring the interconnectivity of all things, we fail to understand the myriad effects our actions have on the (natural) world around us.

  4. Mar 2017
    1. bodies

      While Locke is no doubt influenced by Cartesian dualism, which seems based upon the frequency of bodily failure, he seems to reject this idea (that the body is naturally or frequently in error).

      See chapter 4 of Dalia Judovitz's The Culture of the Body: Genealogies of Modernity.

      She closely reads Descartes' Meditations on the First Philosophy with special attention to the theological turn in Descartes' ontology. She spends the chapter considering how his claims that "the existence of God and the distinction between the mind and the body" are "underlain by the haunting invocation and recurrent appearance of errant, spectral, and mechanical bodies" (83).

  5. Feb 2017
    1. the living prin-ciple of perception and of action

      Hmm, with Campbell's four stages of persuasion, it seems that Rhetoric moves across this division, first informing the subject, then moving them to action. It's the delivery mechanism of logic, the information superhighway, if you will.

    2. Analogous to this, there arc two things in every discourse which principally claim our aucntion, the sense and the expression; or in other words, the thought and the symbol by •. J. which ii is communicated.

      I was having a hard time making sense of this analogy. This passage on the next page clarified it a bit:

      Now, if it be by the sense or soul of the dis-course that rhetoric holds of logic, or the art of thinking and reasoning, it is by the expression or body of the discourse that she holds of grammar, or the art or conveying our thoughts in the words of a particular language. The observation of one analogy naturally suggests another. As the soul is or heavenly extraction and the body of earthly, so the sense of the discourse ought to have its source in the invariable nature of truth and right. whereas the expression can derive its energy only from the arbitrary conventions of men, sources as unlike, or rather as widely different, as the breath of the Almighty and the dust of the earth.

    3. In contemplating a human creature, the most nat-ural division of the subject is the common divi-sion into soul and body

      Here's that dualism Nathaniel forewarned us about . . .