Completion
posted by poligraf @ 22:38
La seconde est publiée !
Uncoiling part I
Commentaires bienvenus !
Bonne soirée de travail pour les membres de Poligraf hier soir. On progresse à un bon rythme et la communication est bonne. Vivement la suite !
Les cours de chant se poursuivent et à chaque séance je découvre de nouveaux aspects à améliorer. Par le passé, j'ai développé la mauvaise habitude de forcer avec le haut du corps quand je chante, en particulier quand j'essaie d'atteindre des notes aigües. Mes épaules, ma mâchoire et ma nuque deviennent alors très rigides, et évidemment ça entrave le processus. Une grosse partie du travail que j'ai à effectuer consiste donc à défaire toutes ces associations afin de retrouver une certaine souplesse. Aujourd'hui, Sylvie m'a conseillé quelques exercices qui devraient me permettre d'y parvenir.
J'ai finalement terminé la lecture de "On Creativity". C'est pas trop tôt ! Faut dire que ces derniers temps je lis presque seulement quand je me prends le bus. Voici quelques-unes des perles qu'on peut y trouver :
(...) a key function of religion was to teach a kind of self-knowledge, aimed at helping man to be whole and harmonious in every phase of his life. To this end it was necessary, of course, to cease to be concerned excessively with narrow interests, of self, family, tribe, nation, which latter tend to break the psyche of man into conflicting fragments, making a wholehearted total approach to life impossible.
(...) Nevertheless, with most key abstract words, one does indeed find that early meanings do call attention to a generally relevant kind of overall significance that tends to be lost in modern fragmentary ways of using such words.
A very good case in point is provided by considering the word "art." The original meaning of this word is "to fit."
The word "good" is indeed derived from an Anglo-Saxon root (the same as "gather" and "together") which mean "to join." And so it might be suggested that early notions of "the good" implied some kind of "fitting together" in all that man does. The fact that the Latin word "bene," meaning "good," and the word "bellus" meaning "beauty," are related in origin further confirm the suggestion that this is generally how people may have looked on such questions. Recalling that beauty means "to fit in every respect," we could say that such a significance of "the good" is still relevant today.
(...) We may obtain a significant hint or clue to what is involved here by noting that the word "theory" derives from the Greek "theoria," which has the same root as "theater," in a verb meaning "to view", or "to make a spectacle." This suggest that the theory is to be regarded primarily as a way of looking at the world through the mind, so that it is a form of insight (and not a form of knowledge of what the world is).
This sort of attitude to the metaphysics of analysis into parts has its roots, however, in a context going far beyond that of scientific research alone. Indeed, it is to be found in almost every phase of life, as a tacit world view, in a form generally taken to be "common sense," or "intuitive obvious truths," or "the way everything is." Thus, from early childhood we learn to accept the notion that the world is constituted out of a tremendous number of different and separately existent things.
(...)
It has to be emphasized that this generally accepted metaphysics is not commonly known in the form of an explicit statement as given above. Rather, it is built up, mainly tacitly, in countless conclusions from experience over a lifetime. Because this accumulated residue of tacit metaphysical thought is largely automatic and habitual, we are not aware of it as such. And so, as pointed out in an earlier section, we do not see the one undivided movement in which thought actually functions to give shape to outward perception and to inward feelings, motivations, urges, and so forth. As a result, the effects of this metaphysical thought on perception and feeling are experienced as a reality that seems to arise independently of such thought and that apparently encompasses both the "external world" of man and society and the "internal world" of the "self." Similarly, the content of metaphysics is experienced as a set of "self-evident truths" or "eternal verities that mankind has always known." So, a complex and very pervasive illusion is created, in which the divisions of the content of thought are projected into the experiencing of what is sensed as real and into the very act of perception, of truth, itself. In this way, one becomes almost incapable of being aware of the falsity of this whole mode of functioning.
(...) thought also produces and shapes our perception of reality. We see reality according to our thought. Therefore, thought is constantly participating both in giving shape and form and figuration to ourselves, and to the whole of reality. Now, thought doesn't know this. Thought is thinking that it isn't doing anything. I think this is really where the difficulty is. We have got to see that thought is part of this reality and that we are not merely thinking about it, but we are thinking it. Do you see the difference?
(...) The general view I have is that participation is fundamental. That means we must have dialogue. We must share our thoughts. We must be able to think together. If we can't think together and talk together, then we can do nothing together. But in fact this is the hardest thing in the world.
Well, I have an attitude that I call "tactical optimism." I assume that it can be done. I see no reason why it can't be done. It may be difficult, but I think we must begin by assuming it can be done."
Il y a beaucoup de livres qui attendent patiemment leur tour dans la bibliothèque, et je crois que je vais opter pour "In the Court of king crimson" de Sid Smith.
J'espère que le sommeil sera réparateur parce que je suis crevé.
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