Exformation is a term related to information for describing useful and relevant information or a specific kind of information explosion. With exformation, thought is in fact a process of throwing away information, and it is this detritus that is crucially involved in automatic behaviours of expertise such as riding a bicycle or playing the piano.
In using words, sounds and gestures, a speaker has deliberately thrown away a huge body of information, though it remains implied. Exformation is everything we do not actually say but have in our heads when, or before, we say anything at all. Information is the measurable, demonstrable utterance we actually come out with.
If someone is talking about cows, what is said will be unintelligible unless the person listening has some prior idea what a cow is, what it is good for, and in what context one might encounter one. From the information content of a message alone, there is no way of measuring how much exformation it contains.
In 1862 the author Victor Hugo wrote to his publisher asking how his most recent book, Les Misérables, was doing. Hugo wrote “?” in his message, to which his publisher replied “!”, to indicate it was selling well. This exchange of messages would have no meaning to a third party because the shared context is unique to those taking part in it. The amount of information was extremely small, and yet because of exformation a great deal of meaning was clearly conveyed.
Eustress is a term coined by endocrinologist Hans Selye, who performed important scientific work on the hypothetical response of an organism to stressors. It is defined as stress that is healthy or gives one a feeling of fulfillment or other positive feelings. Eustress is a process of exploring potential gains.
Distress, with its negative implications, is the most commonly referred to type of stress, whereas eustress is a positive form of stress usually related to desirable events in a person’s life. Both can be equally taxing on the body and are cumulative in nature depending on a person’s way of adapting to a change that has caused it.
Eustress can be defined as a pleasant or curative stress. Just as there are many stressful situations that can lead to the development of depression, anxiety and apathy, there are also types of eustress that promote general emotional and physical well being.
There are many examples of eustress that many people encounter throughout their lives. All of them ultimately provide some degree of happiness and well being. Graduating from high school or college, the birth of children or securing a highly desirable job are all events that come with some amount of stress but ultimately provide positive emotions that help people to find meaning and value in life.
In decorating the house with evergreens at Christmas, it was once believed that care must be taken not to let ivy be used alone, or even predominate, as it is a plant of bad omen and would prove injurious. Ivy was used in garlands by the ancient Greeks and the Romans for religious ceremonies and was strongly associated with Bacchus, the Greco-Roman god of wine.
Since Roman times, ivy has been associated with wine and wine-making. Branches of evergreen ivy tied to a pole was often used to indicate a place where wine or alcohol was for sale. Hence, the proverb “Good wine needs no bush” meaning that it is not necessary to advertise well-made goods. Ivy is less commonly seen in houses in Britain at Christmas compared to holly and mistletoe and it may be that established religions opposed its use in Christmas wreaths because of its association with drunkenness.
At one time, there was disagreement between those who believed that the Christmas evergreens should be burned when taken down, and those who insisted they should not. Both sides maintained it would be dreadfully bad luck not to follow their rule, but there is no pattern to explain the different views on burning. The earliest anti-burning treatise dates from 1866, but there are references which support burning back to the eleventh century. On this evidence, it would seem that burning the Christmas evergreens was the norm until late in the nineteenth century.
Kairos is an ancient Greek word meaning the right, opportune moment, or supreme moment. The ancient Greeks had two words for time, chronos and kairos. While the former refers to chronological or sequential time, the latter signifies a time in between, a moment of undetermined period of time in which something special happens. While chronos is quantitative, kairos has a qualitative nature.
According to ancient Greeks, Kairos was the god of the fleeting moment, a favorable opportunity opposing the fate of man. Such a moment must be grasped by the tuft of hair on the personified forehead of the fleeting opportunity, otherwise the moment is gone and can not be re-captured. This is personified on sculptures of the representative deity by the back of head being bald.
Kairos was central to the Sophists, who stressed the rhetor’s ability to adapt to and take advantage of changing, contingent circumstances. In Panathenaicus, Isocrates writes that educated people are those who manage well the circumstances which they encounter day by day, and who possess a judgment which is accurate in meeting occasions as they arise and rarely misses the expedient course of action.
Kairos is also very important in Aristotle’s scheme of rhetoric. Kairos is, for Aristotle, the time and space context in which the proof will be delivered. Kairos stands alongside other contextual elements of rhetoric: The Audience, which is the psychological and emotional makeup of those who will receive the proof; and To Prepon, which is the style with which the orator clothes their proof.
Psychologists have addressed the hypothesis that fear of death motivates religious commitment, and that it may be alleviated by assurances about an afterlife. Research on this topic has been equivocal. People who are firm in their faith and attend religious services are the least afraid of dying. People who hold a loose religious faith are the most anxious, and people who are not religious are intermediate in their fear of death.
A survey of people in various denominations showed a positive correlation between fear of death and dogmatic adherence to religious doctrine. In other words, strict interpretations of the Bible are associated with greater fear of death. Furthermore, some religious orientations were more effective than others in allaying that fear.
Fear of death is also known as death anxiety. This may be a more accurate label because, like other anxieties, the emotional state in question is long lasting and not typically linked to a specific stimulus. The analysis of fear of death, death anxiety, and concerns over mortality is an important feature of existentialism and terror management theory.
While it is important to be aware of potential and real threats, it is just as important to react appropriately to them. For most of us, our initial startle response subsides as soon as we realize that there is no actual threat or danger. So when the fear of death is reduced, chance of dying also reduces exponentially.
The Clever Hans effect was identified in 1907 by psychologist Oskar Pfungst. He demonstrated that Clever Hans, a horse that was claimed to be able to perform arithmetic and other intellectual tasks, was actually observing the reaction of his human observers.
He discovered the effect during research into the validity of the phenomenon, and found that the horse was responding directly to involuntary cues in the body language of the human trainer, who knew the answer to each problem. However, the trainer was entirely unaware that he was providing such cues.
During the research, Pfungst discovered that he would produce the cues involuntarily, regardless of whether he wished to exhibit or suppress them. Recognition of this phenomenon has had a large effect on all experiments involving sentient subjects.
Clever Hans effects are quite as likely to occur in experiments with humans as with animals. For this reason, care is often taken to make experiments double-blind, meaning that neither the experimenter nor the subject knows what condition the subject is in, and thus what his or her responses are predicted to be.
Lycoism identifies the meaning of art with life-serving purpose. It refuses to polarize science and art, but seeks to unify aesthetics and ethics in works which involve the use of science and technology by the artist in the creation of beauty.
Concerning itself with cultural transformation and the human condition, Lycoism seeks to expand the boundaries of aesthetics. It is based on the idea of “Lyrical Conceptualism” developed by the Canadian painter and poet Paul Hartal.
Since science and technology impact so much of modern lifestyle, Lycoism views the relationship of art, science, and technology as a pivotal concern. It creates a conscious bridge between the impulsive, intuitional, and planned elements of the creative process. This process represents the interaction of emotion and intellect, where the passion of logic and the logic of passion are interwoven.
Hartal did not intend to form a new post-conceptualist splinter-trend. His intention was the creation of a new philosophy of art in which the tearing down of the boundaries between art and science, the interlacement of the intuitive and the exact, and incorporation of the lyrical and the geometrical play a central role.
Govinda is a name of Krishna, referring to his youthful occupation as a cowherder. The ancient text Sri Brahma Samhita describes him as the source of all that is and the original cause of all causes.
The sages call Krishna “Govind” as he pervades all the worlds, giving them power. The Shanti Parva of the Mahabharata states that Vishnu restored the earth that had sunk into the netherword, so all the devas praised him as Govind, protector of the land.
In the Harivamsa, Indra praised Krishna for having attained loving leadership by saying, “So men too shall praise him as Govinda.” Maharishi Mahesh Yogi, in his commentary on the Bhagavad-Gita, states that Govinda means “master of the senses”.
A famous prayer called the Bhaja Govindam states; “If one simply worships Govinda, one can easily cross this great ocean of birth and death.” This refers to the belief that worshipful adoration of Krishna can lead believers out of the cycle of reincarnation, or samsara, and into an eternal blissful life.
Biosemiotics investigates the role that sign use plays in life processes. All processes in organisms obey physical laws, the difference from inanimate processes lying in their organisation and being subject to control by coded information.
It uses concepts from semiotics and the study of dynamic sign action in humans as well as elsewhere in nature to answer questions about the biological emergence of meaning, intentionality and a psychic world; questions that are hard to answer within a purely mechanist and physicalist framework.
To define biosemiotics as biology interpreted as sign systems study is to emphasize not only the close relation between biology as we know it and the study of signs, but primarily the profound change of perspective implied when life is considered not just from the perspectives of molecules and chemistry, but as signs conveyed and interpreted by other living signs in a variety of ways, including by means of molecules.
In this sense, biosemiotics takes for granted and respects the complexity of living processes as revealed by the existing fields of biology – from molecular biology to brain science and behavioural studies – however, biosemiotics attempts to bring together separate findings of the various disciplines of biology, including evolutionary biology, into a new and more unified perspective on the central phenomena of the living world, including the generation of function and signification in living systems, from the ribosome to the ecosystem and from the beginnings of life to its ultimate meanings.
Terror management theory is a theory within psychology that focuses on the implicit emotional reactions of people that occur when confronted with the psychological terror of knowing we will eventually die. Empirical support for terror management theory has originated from more than 175 published experiments which have been conducted cross-culturally both nationally and internationally.
The theory builds from the assumption that the capability of self-reflection and the consciousness of one’s own mortality can be regarded as a continuous source for existential anguish. This irresolvable paradox is created from the desire to preserve life and the realization of that impossibility because life is finite.
Humans are aware of the inevitability of their own death. Culture diminishes this psychological terror by providing meaning, organization and continuity to people’s lives. Compliance with cultural values enhances one’s feeling of security and self-esteem, provided that the individual is capable of living in accordance with whatever particular cultural standards apply to him or her.
The belief in the rightness of the cultural values and standards creates the conviction necessary to live a reasonable and meaningful life. This cultural worldview provides a base of making sense of the world as stable and orderly, a place where one rests their hopes on symbolic immortality such as having children, fame, or legacies of wealth, or literal immortality such as the promise of a life in an afterworld.