From: Chris Lofting (firstname.lastname@example.org)
Date: Sat 17 Jun 2006 - 16:21:36 GMT
From the basic brain position there is no determination of real or imagined
- we see this in the lighting-up of visual or audition processing areas when we imagine seeing or hearing etc. IOW there is no sense of 'true' or 'false' as there is no emotional colouring of 'good' or 'bad' etc. That said there is a sense of identity expressed in territorial behaviour but even then the life form will often not differentiate between 'self' and its 'territory'.
The self-referencing of what/where aka differentiate/integrate will give
qualities/categories as universals and so in need of local context to ground
them, to colour them as real/imagined, good/bad etc.
The local context is in the form of 'small world networks' where universals
(and so the realm of a regular network of potentials where all are linked together) are exposed to the 'random' environment and through that exposure some universals remain so, are exaggerated etc, whereas others are marginalised or even expunged from the set of possibles. Being born into this 'small world network' allows for it to be considered as the 'regular' and so develops 'smaller world networks' - increased fragmentation/specialisations.
From the unconscious level there is no 'challenge' as such; it is when we
move into consciousness and the particulars that we challenge. Thus sensory
paradox reflects the extraction from a 'complex whole' of some part taken as
if a whole - this reflects the metonymy/metaphor dichotomy at work. This
eliciting of paradox is an act of consciousness and so the source of
challenge. (the realm of particulars is also the realm of differentiation,
clear distinctions and the operation of consciousness as an agent of
mediation and so of choice)
The neural hierarchy present shows a development of increased
control/regulation as we move up/forward in the neurology. Ultimately the
frontal and pre-frontal areas of our brains operate using reason and delay
in the processing of information (and so a focus on social regulations,
colourings etc). This allows for a focus on ethics etc where that "Science
of Freedom" is the only Science operating in the realm of the singular where
the uniqueness of each prohibits any scientific comparisons/analysis - all
that is applicable is studies on issues of freedom and so Science gives way
The moment you focus on comparisons of X with Y so you move into a
statistical realm, a Science realm but the unique is not comparable such
that we 'oscillate' across our unique nature vs our species nature; we share
the same space as such and so have an 'objective' element in our genetics
'outside' of our personal control as we have a 'subjective' element very much focused on our uniqueness.
> -----Original Message-----
> From: email@example.com [mailto:firstname.lastname@example.org] On Behalf
> Of Russ Volckmann
> Sent: Sunday, 18 June 2006 1:44 AM
> To: email@example.com
> Subject: Re: What Meaning Means (was: RE: presentation)
> I wonder if Eric Voegelin's distinctions between Urbilder and Denkbilder
> (primal image and though image) might be useful. It provides an avenue for
> understanding meaning as something derived subjectively and objectively.
> primal image cannot be judged true or false since they are merely a
> reflection of individual worldview. It is Ortega's world of mere
> The image of thought is where we bring in concepts, judgments, theory and
> the philosophical approach to thinking about our experiences. They can be
> challenged . Some are more useful than others.
> In any case, I wonder about your thoughts regarding including both of
> aspects in understanding and experiencing meaning.
> Russ Volckmann, PhD
> Coaching Leaders in Business and Life
> Integral Leadership Review
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This was distributed via the memetics list associated with the
Journal of Memetics - Evolutionary Models of Information Transmission
For information about the journal and the list (e.g. unsubscribing)
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