Why Should I Care What Color the Bikeshed Is? Grihastha. Grihasthya refers to the second phase of an individual's life in the Hindu ashram system. It is often called 'the householder's life' revolving as it does around the duties of maintaining a household and leading a family-centred life.[1][2] Usage[edit] This word is used to denote the person who is currently in that phase of his life which is called 'Garhastha' according to the ancient Hindu system of life called Chaturashrama, prescribed in Manusmriti for the Dvija castes.
A person becomes a 'Grihastha' from the age of 25 and this Garhastha phase ends at the age of 49. Once a man becomes a Grihastha, he is expected to settle down, get married & produce children. The phase of "Grihastha" is preceded by the phase of Brahmacharya and followed by the phase of Vanaprastha. The four purusarthas (human goals) of grihastha ashram are summarised as follows. References[edit] External links[edit] Kim Stanley Robinson on Hyperobjects. Graham Harman on Metaphysics and Art. Dasein. Dasein (German pronunciation: [ˈdaːzaɪn]) is a German word which means "being there" or "presence" (German: da "there"; sein "being") often translated in English with the word "existence". It is a fundamental concept in the existential philosophy of Martin Heidegger particularly in his magnum opus Being and Time.
Heidegger uses the expression Dasein to refer to the experience of being that is peculiar to human beings. Thus it is a form of being that is aware of and must confront such issues as personhood, mortality and the dilemma or paradox of living in relationship with other humans while being ultimately alone with oneself. Heidegger's re-interpretation[edit] In German, Dasein is the vernacular term for "existence", as in "I am pleased with my existence" (ich bin mit meinem Dasein zufrieden). Heidegger also saw the question of Dasein as extending beyond the realms disclosed by positive science or in the history of metaphysics. Origin and inspiration[edit] Other applications[edit] Maslow's hierarchy of needs. An interpretation of Maslow's hierarchy of needs, represented as a pyramid with the more basic needs at the bottom[1] Maslow's hierarchy of needs is a theory in psychology proposed by Abraham Maslow in his 1943 paper "A Theory of Human Motivation" in Psychological Review.[2] Maslow subsequently extended the idea to include his observations of humans' innate curiosity.
His theories parallel many other theories of human developmental psychology, some of which focus on describing the stages of growth in humans. Maslow used the terms Physiological, Safety, Belongingness and Love, Esteem, Self-Actualization and Self-Transcendence needs to describe the pattern that human motivations generally move through. Hierarchy The most fundamental and basic four layers of the pyramid contain what Maslow called "deficiency needs" or "d-needs": esteem, friendship and love, security, and physical needs.
Physiological needs Physiological needs are the physical requirements for human survival. Safety needs. Metamotivation. Metamotivation is a term coined by Abraham Maslow to describe the motivation of people who are self actualized and striving beyond the scope of their basic needs to reach their full potential. Maslow suggested that people are initially motivated by a series of basic needs,[1] called the hierarchy of needs. Maslow states, “Self-actualizing people are gratified in all their basic needs (of belongingness, affection, respect, and self-esteem)”.[2] Once a person has successfully navigated the hierarchy of needs thus satisfying all their basic needs, Maslow proposed they then travel “a path called growth motivation”.[3] In Maslow's view[edit] Not all people that satisfy their basic needs automatically become driven by B-needs.
In his landmark book, Farther Reaches of Human Nature, Maslow stated that people who are self-actualizing and driven by metamotivation “are dedicated people, devoted to some task ‘outside themselves,’ some vocation, or duty, or beloved job”. Maslow's list of Metaneeds: Existentialism. Existentialism is a term applied to the work of certain late 19th- and 20th-century philosophers who, despite profound doctrinal differences,[1][2][3] shared the belief that philosophical thinking begins with the human subject—not merely the thinking subject, but the acting, feeling, living human individual.[4] In existentialism, the individual's starting point is characterized by what has been called "the existential attitude", or a sense of disorientation and confusion in the face of an apparently meaningless or absurd world.[5] Many existentialists have also regarded traditional systematic or academic philosophies, in both style and content, as too abstract and remote from concrete human experience.[6][7] Definitional issues and background[edit] There has never been general agreement on the definition of existentialism.
The term is often seen as an historical convenience as it was first applied to many philosophers in hindsight, long after they had died. Concepts[edit] The Absurd[edit] Sound in Lefebvre's trialectic. Ecology and Ideology. Return to Left Curve no. 21 Table of Contents by Peter Laska Thirty years ago the philosophy of ecology did not exist, ecology itself was a little known science; and the radical environmental movement, spurred by revelations in books like Rachel Carson's Silent Spring, was just getting under way. Today the literature on ecological topics is enormous and the theoretical work devoted to the ecological idea and its implications is large and growing. My reason for noting the last two works has todo with the fact that the concept of ecology as a science is missing from the above three anthologies. As a science, ecology studies the interrelationships of living things in their abiotic environments.
Subsequent developments have proven this perception correct. The result is a kind of dream sequence or collec- tive hallucination in which dogmatic skepticism comes back into fashion as a way of maintaining one's grip. Under the control of market imperatives conformism is self-enforcing. Fast Capitalism. Society of the Spectacle: Spectacular Time. Time and History Contents Environmental Planning We have nothing that is ours except time, which even those without a roof can enjoy. Baltasar Gracián, Oráculo manual y Arte de prudencia The time of production, time-as-commodity, is an infinite accumulation of equivalent intervals.
The general time of human non-development also has a complementary aspect, that of a consumable time which, on the basis of a determinate form of production, presents itself in the everyday life of society as a pseudo-cyclical time. Pseudo-cyclical time is in fact merely the consumable disguise of the time-as-commodity of the production system, and it exhibits the essential traits of that time: homogeneous and exchangeable units, and the suppression of any qualitative dimension. Pseudo-cyclical time is a time transformed by industry. Our epoch, which presents its time to itself as essentially made up of many frequently recurring festivities, is actually an epoch without festival. Cybernetics. Cybernetics is a transdisciplinary[1] approach for exploring regulatory systems, their structures, constraints, and possibilities. Cybernetics is relevant to the study of systems, such as mechanical, physical, biological, cognitive, and social systems.
Cybernetics is applicable when a system being analyzed incorporates a closed signaling loop; that is, where action by the system generates some change in its environment and that change is reflected in that system in some manner (feedback) that triggers a system change, originally referred to as a "circular causal" relationship. Some say this is necessary to a cybernetic perspective. System dynamics, a related field, originated with applications of electrical engineering control theory to other kinds of simulation models (especially business systems) by Jay Forrester at MIT in the 1950s. Norbert Wiener defined cybernetics in 1948 as "the scientific study of control and communication in the animal and the machine.
Definitions[edit] W. Music. Différance. Différance is a French term coined by Jacques Derrida, deliberately homophonous with the word "différence". Différance plays on the fact that the French word différer means both "to defer" and "to differ. " Derrida first uses the term différance in his 1963 paper "Cogito et histoire de la folie".[1] The term différance then played a key role in Derrida's engagement with the philosophy of Edmund Husserl in Speech and Phenomena. The term was then elaborated in various other works, notably in his essay "Différance" and in various interviews collected in Positions.[2] The 〈a〉 of différance is a deliberate misspelling of différence, though the two are pronounced identically (IPA: [difeʁɑ̃s]). This highlights the fact that its written form is not heard, and serves to further subvert the traditional privileging of speech over writing (see archi-writing), as well as the distinction between the sensible and the intelligible.
Différance – between structure and genesis[edit] The web of language[edit] Gaston bachelard: “the poetics of space” + desire paths. « shape+colour.