Understanding creative intuition Hardman, Theresa Jane
Journal of creativity,
December 2021, 2021-12-00, 2021-12-01, Letnik:
31
Journal Article
Recenzirano
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The creative process (whether it is in the arts, business or the sciences) involves both intellectual, conscious processes of thinking, as well as less conscious intuitive processes of knowing and ...discovering. Although Jungian psychology provides insight into the nature of intuition as a psychological function, intuition is not well understood by creative individuals and creative arts educators, even though they may be familiar with the intuitive experience itself. This article aims to demystify the role that intuition plays during the creative process. Drawing from the fields of psychology as well as Eastern and Western philosophy, four inter-related principles underlying creative intuition are examined and explained, in order to contribute to a more coherent understanding of creative intuition.
For the purposes of this article, each principle is discussed separately, although they occur simultaneously and non-hierarchically during the experience of creative intuition. What emerges from this discussion is an understanding that intuition that cannot co-exist temporally with rational, intellectual functioning. Therefore other (more unusual) ways of being in the world, which involve solitude and a surrender of the ego, are required for intuition to flourish. These will be the subject of a future article.
Henri Le Saux is one of the great Christian mystics of the twentieth century and a pioneer of dialogue with Hinduism. For the French Benedictine, co-founder of the first Catholic ashram, the grace of ...India lies in its message of interiority, which is Within. No awakening to God without awakening to oneself. We propose to grasp the way in which he understands the psyche, as well as the contribution of India from which it has benefited. To this end, we adopt a three-phase development that provides information on the origin of his understanding of the psyche, its development and the articulation of its main constituing elements that constitute it. First, this understanding is based on the monk’s relationship to the ‘living God’ in reference to the experience of non-duality (advaita); second, it unfolds in a process of self-knowledge and through the challenge of a certain self-understanding; third, it is articulated according to a Trinitarian approach of the soul between consciousness and unconsciousness. We conclude with some features of India’s image that emerges from this approach of the human psyche.
The enactive approach has become an influential paradigm in cognitive science. One of its most important claims is that cognition is sense-making: to cognize is to enact a world of meaning. Thus, a ...world is not pregiven but enacted through sense-making. Most importantly, sense-making is not a fixed process or thing. It does not have substantial existence. Instead, it is groundless : it springs from a dynamic of relations, without substantial ground. Thereby, as all cognition is groundless, this groundlessness is considered the central underlying principle of cognition. This article takes that key concept of the enactive approach and argues that it is not only a theoretical statement. Rather, groundlessness is directly accessible in lived experience . The two guiding questions of this article concern that lived experience of groundlessness: (1) What is it to know groundlessness? (2) How can one know groundlessness? Accordingly, it elaborates (1) how this knowing of groundlessness fits into the theoretical framework of the enactive approach. Also, it describes (2) how it can be directly experienced when certain requirements are met. In an additional reflexive analysis, the context-dependency and observer-relativity of those statements themselves is highlighted. Through those steps, this article exhibits the importance of knowing groundlessness for a cognitive science discourse: this underlying groundlessness is not only the “ground” of cognition, but it also can be investigated empirically through lived experience. However, it requires a methodology that is radically different from classical cognitive science. This article ends with envisioning a future praxis of cognitive science which enables researchers to investigate not only theoretically but empirically the “foundationless foundation” of cognition: groundlessness.
The Non-Dual Path of Negation Couture-Mingheras, Alexandre
Religions,
07/2024, Letnik:
15, Številka:
7
Journal Article
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The non-dual path—which runs through the undercurrent of all the great traditions and religions at their esoteric and initiatory level—is underpinned by the doctrine of Unity, namely the fact that ...the ultimate Reality is one. In this respect, negation is neither local nor tied to a positive content (simple negation), nor does it affirm elsewhere the existence of what it denies (presuppositional negation), but it presents itself, in a more original way, as the neutralization of all determination and dualism, i.e., of false assumptions on what there is that prevent us from accessing to that which, being unqualifiable, really is. In order to grasp the meaning of the via negativa as a path of deconstruction and disidentification (Neti-Neti) and of the apparent obscurity of non-knowledge (Agnosia), which is expressed in the lexicon proper to negative theology (silence, abyss, inexpressible, unrepresentable, non-manifest), the questioning about the Being-in-itself must not be separated from that about one’s own Self. This original negativity, which proceeds from the metaphysical ignorance of the truth of the self and the truth of what is (Avidyā), once lifted, opens the way to the subjective apprehension of Reality, i.e., the perspective of transcendental interiority: the Supreme Identity between the Being-in-itself and Oneself.
There is a noticeable increase in interest in the study of spirituality within the context of positive psychology. A review of the literature shows several parallels between dimensions of ...spirituality as explored within psychology of religion and spirituality and those of the VIA model of character strengths (CSs) as developed in positive psychology. However, coming from the domain of psychology rather than theology, these studies do not go deeply into the paradoxes that exist at the heart of various traditions regarding the nature of the spiritual or non-dual. Moreover, these studies lack a more comprehensive view of the nature of CSs and virtues. Our suggestion is to expand CS science to a wider context, extend the perspective from the individual to the transcendent, and understand the actualization of the capacity of CSs to be pathways to spiritual life. We argue that the actualization of all CSs allows for microcosms of a realization of unity. We believe that framing VIA’s CSs as a classification of the positive human spirit, and therefore rightfully placing it in the domain of human spirituality, holds great potential for both domains. We start by considering common basic assumptions emerging from various spiritual traditions and continue with a suggestion that CSs be seen as various pathways from duality to non-duality and by illustrating ways in which spirituality can be understood and practiced by the use of CSs.
4E’s cognition – embodied, embedded, enacted, extended – replaces the cognitivist notion of world-mirroring with an active process of world-making: cognition needs no mental representation and is ...distributed over body, brain and environment. In recent years, the remark that extended cognition is not enactive and that the embodied approach to cognition fails to provide a definition of body raise the question of whether a postcognitivist approach to experience needs 4E’s. This contribution suggests that it does not. The enactive body as a moving sense-making-system informed by phenomenology and pragmatism and its role in the constitution of the distinctive quality of an experience are discussed.
4E’s Are Too Many Scarinzi, Alfonsina
Jolma,
12/2020, Letnik:
1, Številka:
2
Journal Article
Recenzirano
Odprti dostop
4E’s cognition – embodied, embedded, enacted, extended – replaces the cognitivist notion of world-mirroring with an active process of world-making: cognition needs no mental representation and is ...distributed over body, brain and environment. In recent years, the remark that extended cognition is not enactive and that the embodied approach to cognition fails to provide a definition of body raise the question of whether a postcognitivist approach to experience needs 4E’s. This contribution suggests that it does not. The enactive body as a moving sense-making-system informed by phenomenology and pragmatism and its role in the constitution of the distinctive quality of an experience are discussed.
Cho Jihoon’s aesthetics is based on the Confucian literati’s spirit, choesado, and on the Buddhist idea of non-duality. He presented the theory of meot, meaning taste originally, as a Korean-specific ...aesthetic category in his Study of Meot, where he synthesized the previously discussed theories of other scholars into twelve elements. Discussing the formal characteristics of works that have the aesthetic quality of meot, he took unrefinedness as basic, and cited diversity, eurhythmy, and curvature as its subtraits. Discussing the compositional power or method of expression that provokes meot, he took hyperstandard as basic, and the subtraits include maturity, distortion, and playfulness. Furthermore, he discussed meot as an emotion or idea that Koreans live with, where the most basic one is otiosity (impracticality), and assimilation, moderation, and optimism are its subtraits. Finally, he identified meot as the ultimate aesthetic state with pungryu, a lifestyle in harmony with Nature, which is originated from the ancient Silla period.
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