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Artículos de revistas sobre el tema "Senses"

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Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 18 de mayo de 2024

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1

Pickstock, Catherine. "Senses of Sense". NTT Journal for Theology and the Study of Religion 73, n.º 3 (1 de agosto de 2019): 141–67. http://dx.doi.org/10.5117/ntt2019.3.002.pick.

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Abstract Recent years’ emphasis on contemplation, prayer and ritual has raised new questions about the ‘site’ of theological reflection: is an inhabited theology newly disclosive? What are the implications of such an appreciation of the role of the body ‐ of language, gesture, posture, sound, variations of light and space, the passage of time ‐ for theological understanding? The space of the liturgy, the edifice of the Church or the performed space of enactment becomes a dramatization and exteriorisation of the mind, of unfallen reason which remembers that it is created and is now at one with the diversity of creation and with God, where knowing and unknowing coincide in illumination and the forgetting of the self.

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2

Carr, Bernard. "Sense beyond the senses?" Physics World 4, n.º 6 (junio de 1991): 70–72. http://dx.doi.org/10.1088/2058-7058/4/6/41.

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3

Griffiths, S. "Uncommon sense [senses - machines]". Engineering & Technology 18, n.º 7 (1 de agosto de 2023): 36–39. http://dx.doi.org/10.1049/et.2023.0714.

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4

Keeley, Brian L. "Making Sense of the Senses". Journal of Philosophy 99, n.º 1 (2002): 5–28. http://dx.doi.org/10.5840/jphil20029915.

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5

Shinn-Cunningham, Barbara. "Making sense of multiple senses". Journal of the Acoustical Society of America 140, n.º 4 (octubre de 2016): 2989. http://dx.doi.org/10.1121/1.4969258.

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6

Smith, Steven G. "Moral Sense in Different Senses". Journal of Speculative Philosophy 37, n.º 4 (octubre de 2023): 545–63. http://dx.doi.org/10.5325/jspecphil.37.4.0545.

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ABSTRACT To understand the internal structure of moral positions and the nature of moral disagreements, it would be useful to have a “moral sense” model of our different types of moral sensitivity, from our relatively spontaneous friendliness to our appreciation for traditional community norms, ideal ethical norms, and spiritual appeals to ultimate concern. After the first round of modern moral sense theory in Shaftesbury, Hutcheson, and Edwards, most discussions of the moral sense concept have centered on general theses about moral value (objective or subjective, rational or emotional) without attending to this complexity. Even though the familiar positions in these discussions are not reconcilable on the plane of ethical theory, they need not be seen as simply antagonistic. Working with clearly differentiated senses of both “moral” and “sense,” this article refashions “moral sense theory” as a way of placing the insights of the classic moral sense theories, ethical rationalism, and a distinctly spiritual sensibility in a conceptually stable and empirically more discriminating order. The article also suggests strengthening the realist premise of moral sensing by invoking the model of a game player’s operational sense of how things are going in pursuit of a game’s objectives.

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7

JENNER, MARK S. R. "TASTING LICHFIELD, TOUCHING CHINA: SIR JOHN FLOYER'S SENSES". Historical Journal 53, n.º 3 (17 de agosto de 2010): 647–70. http://dx.doi.org/10.1017/s0018246x10000233.

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ABSTRACTRecent years have seen the growth of a new and newly self-conscious cultural historiography of the senses. This article extends and critiques this literature through a case study of the sensory work and worlds of Sir John Floyer, a physician active in Lichfield during the late seventeenth and early eighteenth centuries. Floyer is best known for his work on pulse-taking, something which he described as contributing to the art of feeling. Less well known is his first book – a discussion of the tastes of the world and their therapeutic possibilities. The article explicates, contextualizes, and relates these two books and uses this analysis to suggest ways of refining and developing the wider historiography of the senses. It demonstrates how they reveal that what Floyer sensed was closely bound up with the changing ways in which he sensed, particularly when he began feeling the pulse in a ‘Chinese’ style. This, the article concludes, suggests that historians of the senses need fundamentally to reconsider the model of culture which underpins their work, focusing less on the ways in which people have interpreted or ordered sensory stimuli, and rather analysing the senses as forms of skill or dynamic ways of engaging with the world.

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8

Rahmasari, Gartika y Iis Kurnia Nurhayati. "IMPLICIT PARTICIPANTS IN MENTAL PROCESS: A FUNCTIONAL GRAMMAR ANALYSIS". JALL (Journal of Applied Linguistics and Literacy) 3, n.º 2 (17 de septiembre de 2019): 153. http://dx.doi.org/10.25157/jall.v3i2.2421.

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Mental processes are process of sensing and are realized by verbs of cognition, affection, perception, and volition. Those types of verbs are transitive verbs, which mean they need object. This means that there is someone who senses (Senser) and there is something that is sensed (Phenomenon). There are three types of phenomenon, Phenomenon of Thing, Phenomenon of Act and Phenomenon of Fact. These two participants—Senser and Phenomenon—always exist in the processes, whether explicitly or implicitly. However, some clauses that are mental processes do not include one of the participants, eitherSenser or Phenomenon. There is even some data that do not include both participants. Thus, the aim of this paper is to probe implicit participants that might exist in mental processes, using content analysis as a method. The result, Implicit Participants, namely Implicit Senser and Implicit Phenomenon, can be retrieved from sentence that comes before the mental processes. The mental processes were then paraphrased and deconstructed to form a complete mental processes that include both participants, Senser and Phenomenon.Keywords: Mental process, Senser, Phenomenon, implicit

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9

GARCÍA, Brian. "Interiority and Human Experience: Dominicus de Flandria on the Interior Senses". Revista Española de Filosofía Medieval 22 (1 de enero de 2015): 219. http://dx.doi.org/10.21071/refime.v22i.6222.

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This paper takes up the topic of the interior senses and sensible cognition as elaborated by Dominic of Flanders, a fifteenth-century Dominican thinker, in his short commentary, Expositio super libros De anima. At a time when Averroistic Aristotelianism was flourishing, and as nominalism spread across the Continent, Dominic’s account of the soul and the interior senses demonstrates a commitment to Thomas Aquinas and, more broadly, scholastic realism. Dominic adopts the fourfold model of the internal senses advanced by Thomas. He carries forth Thomas’s insistence that the sensus communis is both the root (radix) and end (terminus) of sensitivity as such and the individual senses; he follows Thomas in privileging the cogitativa, and posits a more perfect form of memoria in man. Our study concludes by looking briefly at his Quaestiones in XII libros Metaphysica, where we find an innovative account of experimentum, which reveals the thought of a capable philosopher.

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10

Fiamma, Andrea. "Internal Senses in Nicholas of Cusa’ Psychology". Revista Española de Filosofía Medieval 27, n.º 2 (22 de diciembre de 2020): 59–77. http://dx.doi.org/10.21071/refime.v27i2.12704.

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The paper considers the Nicholas of Cusa’ interpretation of Aristotle’ De anima with regard to the functioning of the internal senses in the knowing process: sensus communis, vis memorialis, vis aestimativa, phantasia, vis imaginativa. The not numerous references on the Aristotelian doctrine of the internal senses in Nicholas of Cusa' work are organized, for the first time in the recent historiography on medieval theory of knowledge, in a systematic and ordered philosophical reconstruction.

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11

Thompson, Brad. "Senses for senses". Australasian Journal of Philosophy 87, n.º 1 (8 de enero de 2009): 99–117. http://dx.doi.org/10.1080/00048400802215471.

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12

Hampshire, Viv. "Making sense of our senses: smell". Practical Pre-School 2011, n.º 121 (febrero de 2011): 16–17. http://dx.doi.org/10.12968/prps.2011.1.121.16.

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13

Hampshire, Viv. "Making sense of our senses: sight". Practical Pre-School 2011, n.º 122 (marzo de 2011): 18–19. http://dx.doi.org/10.12968/prps.2011.1.122.18.

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14

Hampshire, Viv. "Making sense of our senses: hearing". Practical Pre-School 2011, n.º 123 (abril de 2011): 18–19. http://dx.doi.org/10.12968/prps.2011.1.123.18.

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15

Hampshire, Viv. "Making sense of our senses: touch". Practical Pre-School 2011, n.º 124 (mayo de 2011): 18–19. http://dx.doi.org/10.12968/prps.2011.1.124.18.

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16

Hampshire, Viv. "Making sense of our senses: Taste". Practical Pre-School 2011, n.º 125 (junio de 2011): 18–19. http://dx.doi.org/10.12968/prps.2011.1.125.18.

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17

Gagnon, Léa, Ron Kupers y Maurice Ptito. "Making Sense of the Chemical Senses". Multisensory Research 27, n.º 5-6 (2014): 399–419. http://dx.doi.org/10.1163/22134808-00002461.

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We review our recent behavioural and imaging studies testing the consequences of congenital blindness on the chemical senses in comparison with the condition of anosmia. We found that congenitally blind (CB) subjects have increased sensitivity for orthonasal odorants and recruit their visually deprived occipital cortex to process orthonasal olfactory stimuli. In sharp contrast, CB perform less well than sighted controls in taste and retronasal olfaction, i.e. when processing chemicals inside the mouth. Interestingly, CB do not recruit their occipital cortex to process taste stimuli. In contrast to these findings in blindness, congenital anosmia is associated with lower taste and trigeminal sensitivity, accompanied by weaker activations within the ‘flavour network’ upon exposure to such stimuli. We conclude that functional adaptations to congenital anosmia or blindness are quite distinct, such that CB can train their exteroceptive chemical senses and recruit normally visual cortical areas to process chemical information from the surrounding environment.

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18

Ross, Peter W. "Common sense about qualities and senses". Philosophical Studies 138, n.º 3 (27 de abril de 2007): 299–316. http://dx.doi.org/10.1007/s11098-006-9038-z.

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19

Howes, David. "Afterword". Cambridge Journal of Anthropology 39, n.º 2 (1 de septiembre de 2021): 128–37. http://dx.doi.org/10.3167/cja.2021.390209.

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The sensory turn and the affective turn in contemporary scholarship both crystalised at roughly the same time but then diverged. This special issue reintegrates them. Conjointly, these twin approaches direct attention to the multiplicity, agency, and interactivity of the full spectrum of human faculties (i.e., how the senses and affects intersect with and may also disrupt the rule of reason) in addition to highlighting the extent to which ‘the perceptual is political.’ The resulting paradigm has precipitated a shift from the study of communities as ‘imagined’ to how they are sensed and/or felt, and from a focus on ‘the human condition’ to the intensive investigation of the multiple ‘national post-revolutionary conditions’ that define the current conjuncture. By foregrounding the aesthetics of politics, and tracking the eruption of dis-sensus (laughter, graffiti, dissent) within the con-sensus that states seek to foster in their citizenry, this special issue sounds a much-needed wake-up call.

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20

McRae, Robert. "Reply". Dialogue 27, n.º 1 (1988): 25–27. http://dx.doi.org/10.1017/s0012217300019454.

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There are at issue here, I believe, two related questions: What is an adventitious idea for Descartes, and what is the relation between the understanding and the senses? Miles asserts that there is an adventitious idea of body but that it consists only of the proper sensibles, i.e., colours, sounds, tastes, odours, etc. Only these are given through the senses. Extension is not included in the adventitious idea, but is given only to the understanding. I take this to mean also that the modes of extension, figure, motion and magnitude, are not given through the senses either, since the thought of them presupposes extension. Against this I would say, however, that there are passages in which Descartes seems definitely to be including extension and its modes in what is given through the senses. In Meditation III when he introduces the notion of the adventitious idea it is as one which seems to be produced by external bodies. In his ideas of corporeal things he finds a few which he clearly perceives: extension, figure, relative position and change of positions. His ideas of the other qualities are confused and obscure. In MeditationVI he undertakes to examine the nature of sense, and to enquire whether from those ideas which are apprehended by this mode of thought— “or the mode which I entitle sensing (sensum)” —he could derive any certain proof of the existence of corporeal things. First he perceives by the senses that he has a body. “And outside myself, in addition to the extension, figure and motion of bodies, I sensed (sentiebam) in them” (AT VII, 74f.) hardness, heat, lights and colours, scents and sounds. At the end of the Principles of Philosophy in treating of the senses Descartes says that nothing in external things can be apprehended by us through sense except their figure, size and motion (IV. 198, AT VIII-1, 321). And later he remarks that we observe size, figures and motions by several senses, e.g., by touch, sight and hearing; “we also distinctly imagine and understand this. This cannot be said of other things that come under our senses, such as colours, sound and the like, which are perceived not by several senses but by single ones; for their images are always confused in our minds, nor do we know what they are” (IV. 200, AT VIII-1, 323).

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21

Aghajan, Yasmin. "Senses". Neurology 89, n.º 17 (23 de octubre de 2017): e204-e204. http://dx.doi.org/10.1212/wnl.0000000000004559.

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22

Denyer Willis, Laurie. "“It smells like a thousand angels marching”: The Salvific Sensorium in Rio de Janeiro’s Western Subúrbios". Cultural Anthropology 33, n.º 2 (21 de mayo de 2018): 324–48. http://dx.doi.org/10.14506/ca33.2.10.

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Based on almost three years of ethnographic research living in Rio de Janeiro’s subúrbios, I consider how the senses comes to matter and how Pentecostalism, margins, smells, and soaps are put to work to construct new kinds of affective space. To do so, I track the way in which a fragrance composed of runoff waste from an international flavor and fragrance company has come to be understood as “pieces of grace,” or divinely given fragments of prosperity. I argue that the forms of racial and spatial governance that enable something like repurposed waste to become pieces of grace form part of a larger story of the sensorium of the subúrbios. In contending with Rio’s racialized urban landscape and how it is sensed and made sense of, I look to what I call the salvific sensorium, a kind of sensed space and territory that exists by engaging the senses with a divine alterity that reconfigures worth and temporality. It is affectively generative, if fleetingly so, and capacious enough to be open to both optimism and its cruelties.

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23

Wang, Jianwu, Cong Wang, Pingqiang Cai, Yifei Luo, Zequn Cui, Xian Jun Loh y Xiaodong Chen. "Artificial Sense Technology: Emulating and Extending Biological Senses". ACS Nano 15, n.º 12 (9 de diciembre de 2021): 18671–78. http://dx.doi.org/10.1021/acsnano.1c10313.

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24

Matsunaga, T. y Noriko Seta. "Five senses and fiber. (3). Sense of smell." Sen'i Kikai Gakkaishi (Journal of the Textile Machinery Society of Japan) 44, n.º 10 (1991): P445—P454. http://dx.doi.org/10.4188/transjtmsj.44.10_p445.

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25

Lin, Frank R. "Making Sense of the Senses in Aging Research". Journals of Gerontology: Series A 75, n.º 3 (14 de febrero de 2020): 529–30. http://dx.doi.org/10.1093/gerona/glaa028.

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26

Klement, Kevin C. "The Senses of Functions in the Logic of Sense and Denotation". Bulletin of Symbolic Logic 16, n.º 2 (junio de 2010): 153–88. http://dx.doi.org/10.2178/bsl/1286889123.

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AbstractThis paper discusses certain problems arising within the treatment of the senses of functions in Alonzo Church's Logic of Sense and Denotation. Church understands such senses themselves to be “sense-functions,” functions from sense to sense. However, the conditions he lays out under which a sense-function is to be regarded as a sense presenting another function as denotation allow for certain undesirable results given certain unusual or “deviant” sense-functions. Certain absurdities result, e.g., an argument can be found for equating any two senses of the same type. An alternative treatment of the senses of functions is discussed, and is thought to do better justice to Frege's original theory.

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27

Szczur, Piotr. "Rola „zmysłów wiary” w zrozumieniu sakrametów inicjacji chrześcijańskiej według Cyryla Jerozolimskiego". Vox Patrum 61 (5 de enero de 2014): 297–308. http://dx.doi.org/10.31743/vp.3626.

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St. Cyril of Jerusalem (circa 315-387) in his catecheses before baptism often refers to a feeling of the physical senses – what catechumens have heard and what their “corporeal eyes” have seen. The experience of the physical senses, after Christian initiation, took on a new meaning. Therefore, in his later delivered mystagogical catecheses, based on the thoughts of earlier Christian writers (especially of Origen), he introduced a new set of senses – “spiritual senses”, “senses of faith”, which were according to him the essential key to the correct perception of the divine reality, which is located outside of the visible material world. According to Cyril the feelings of “spiritual senses” – “senses of faith” were closely related to the rituals of initiation. He assumed that each baptized person is able to use the “senses of faith”. Although Cyril does not devalue the feelings of the physical senses, he does not attach too great importance to them. He attaches much more importance to the feelings of the spiritual senses, which always subordinated the physical senses. The article discussed the role of the senses – physical and spiritual, which were important in the catechesis of Cyril, because they helped in understanding the essence of the liturgy of the sacraments of initiation.

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28

Zaredar, Arezou. "Considering the Five Senses in Architecture". Current World Environment 10, Special-Issue1 (28 de junio de 2015): 138–43. http://dx.doi.org/10.12944/cwe.10.special-issue1.19.

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Despite fully attention of most current architects to the sense of eyesight, architecture stimulates all of our senses. This paper discusses the perception of senses in architecture, explaining how they work and influence on each other and the differences between them. Besides giving examples of programs to improve conscious perception in an architectural space. In author`s Thesis announced with “Five Senses Museum” it has been attempted to consider all senses in frame of architecture because consciously or spontaneous they affect perception of space and also make it a place to remind with five senses. To approach this aim, this museum contains five main galleries to deal with five senses, notes the correct behavior to the senses and attempts to guide human to recognize itself with practicing domination to senses and recognizing them and learning to be in the moment concentrated. So a beyond perception among the traditional museums is possible.

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29

van Kerckvoorde, Colette y Beatrice Warren. "Sense Developments: A Contrastive Study of the Development of Slang Senses and Novel Standard Senses in English". Language 71, n.º 4 (diciembre de 1995): 854. http://dx.doi.org/10.2307/415786.

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30

Kortmann, Bernd. "Sense developments: A contrastive study of the development of slang senses and novel standard senses in English". Journal of Pragmatics 23, n.º 6 (junio de 1995): 698–702. http://dx.doi.org/10.1016/0378-2166(95)90023-3.

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31

Kitchener, Andrew C. "Making sense of the senses across species boundaries: designing the Animal Senses gallery at National Museums Scotland". Senses and Society 12, n.º 3 (2 de septiembre de 2017): 333–43. http://dx.doi.org/10.1080/17458927.2017.1367489.

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32

Reynolds, Dee. "Perceiving the sea and crossing senses in La Chambre and La Vie tranquille". Forum for Modern Language Studies 55, n.º 3 (1 de julio de 2019): 294–307. http://dx.doi.org/10.1093/fmls/cqz030.

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Abstract La Chambre (1988) is a short dance film by Compagnie l’Esquisse, which cites Marguerite Duras’s novel La Vie tranquille (1944). In La Chambre, the sea is not seen, but is present across different senses and in the dancers’ movements, as well as in the quotation from Duras’s novel with which the film opens, which contains the sentence: ‘J’ai pensé à la mer que je ne connaissais pas.’ I argue that in both the novel and the film, the sea is sensed across different modalities that influence one another. Whereas in the novel ‘sensory crossings’ are produced by interactions between the lexical fields of words, in the film they occur when stimuli are presented in ways that invite viewers to make cross-sensory connections. Cross-modality of the senses can make us aware of the reciprocal action of one sensory mode on another and intensify affective charge.

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33

Zhang, Xiaopeng y Ju Wen. "Exploring multiple constraints on second language development of English polysemous phrasal verbs". Applied Psycholinguistics 40, n.º 05 (22 de abril de 2019): 1073–101. http://dx.doi.org/10.1017/s0142716419000146.

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AbstractThe present study examined Chinese speakers’ knowledge of English polysemous phrasal verbs (PVs) and factors that may constrain the development of PVs. The intermediate and advanced learners judged the acceptability of 100 senses of 50 PVs. Results indicate that both the intermediate and the advanced learners tended to favor the high-frequency senses (51.2%∼67.2%) of PVs but disfavor the low-frequency senses (32.9%∼46.3%) of PVs. PV frequency, semantic transparency, and time spent reading books and watching films/TV could predict the advanced learners’ mastery of the high-frequency senses, while PV frequency and preemption could predict their mastery of the low-frequency senses. Semantic transparency, PV frequency, and preemption could predict the intermediate learners’ knowledge of the high-frequency senses, while semantic transparency, frequency of high-frequency senses, and preemption could predict their acceptance of the low-frequency senses. No reliable relationship was detected among the learners’ PV knowledge, entrenchment, time spent in second language immersion, listening to music, and communicating with others for the two groups.

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34

Pasaribu, Truly Almendo. "Polysemy and Metaphorical Extensions of Temperature Terms: Warm and Cool". Script Journal: Journal of Linguistic and English Teaching 4, n.º 2 (20 de octubre de 2019): 101. http://dx.doi.org/10.24903/sj.v4i2.322.

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This study focuses on describing the concept and the extended senses of warm and cool in English. As these temperature terms contain more than one semantic representation, this study aims at finding out the prototypical meaning, the extended senses, and the relation between the prototypical meaning and the extended senses of these lexemes. The word warm has three extended senses, namely: (1) friendly, (2) pleasant to other senses, and (3) near the goal of the game. Furthermore, the word cool whose prototypical meaning is “having a low temperature” has four senses, namely: (1) calm, (2) unfriendly, (3) fashionable and (4) agreeable. These three words which are originally expressed to describe the degree of heat are extended to describe other human physical experience. The extension of those senses is motivated by metaphors as the temperature domain is pervasive to express non-temperature entity. The discussion highlights the relations between the central sense and the extended ones. The relation of the senses enables us to draw the semantic networks of polysemy warm and cool.

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35

Nudds, Matthew. "Discriminating senses". Philosophers' Magazine, n.º 45 (2009): 92–98. http://dx.doi.org/10.5840/tpm20094584.

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36

Strang, Veronica. "Common Senses". Journal of Material Culture 10, n.º 1 (marzo de 2005): 92–120. http://dx.doi.org/10.1177/1359183505050096.

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37

Brockington, Grace. "Charred Senses". Women: A Cultural Review 19, n.º 1 (abril de 2008): 104–8. http://dx.doi.org/10.1080/09574040801920060.

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38

Krueger, Ted. "Synthetic Senses". Leonardo 37, n.º 4 (agosto de 2004): 322. http://dx.doi.org/10.1162/0024094041724445.

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39

Gray, Aidan. "Indistinguishable Senses". Noûs 54, n.º 1 (10 de mayo de 2018): 78–104. http://dx.doi.org/10.1111/nous.12251.

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40

Pomfrett, Chris JD. "Special senses". Anaesthesia & Intensive Care Medicine 5, n.º 8 (agosto de 2004): 276–78. http://dx.doi.org/10.1383/anes.5.8.276.43297.

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41

Bartoshuk, Linda M. y Gary K. Beauchamp. "Chemical Senses". Annual Review of Psychology 45, n.º 1 (enero de 1994): 419–49. http://dx.doi.org/10.1146/annurev.ps.45.020194.002223.

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42

Hollins, Mark. "Somesthetic Senses". Annual Review of Psychology 61, n.º 1 (enero de 2010): 243–71. http://dx.doi.org/10.1146/annurev.psych.093008.100419.

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43

Lundmark, Cathy. "Manipulating Senses". BioScience 60, n.º 7 (julio de 2010): 564. http://dx.doi.org/10.1525/bio.2010.60.7.17.

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44

Gough, N. R. "Vampire Senses". Science Signaling 4, n.º 185 (9 de agosto de 2011): ec219-ec219. http://dx.doi.org/10.1126/scisignal.4185ec219.

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45

Robinson, Andrew. "Synaesthetic senses". Lancet 370, n.º 9602 (diciembre de 2007): 1820. http://dx.doi.org/10.1016/s0140-6736(07)61761-9.

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Ebling, Maria. "Virtual Senses". IEEE Pervasive Computing 8, n.º 4 (octubre de 2009): 4–5. http://dx.doi.org/10.1109/mprv.2009.84.

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VanHook, A. M. "Common Senses". Science Signaling 1, n.º 18 (6 de mayo de 2008): ec168-ec168. http://dx.doi.org/10.1126/stke.118ec168.

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Pomfrett, Chris J. D. "Special senses". Anaesthesia & Intensive Care Medicine 10, n.º 3 (marzo de 2009): 155–57. http://dx.doi.org/10.1016/j.mpaic.2009.01.007.

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Pomfrett, Chris J. D. "Special senses". Anaesthesia & Intensive Care Medicine 13, n.º 4 (abril de 2012): 194–96. http://dx.doi.org/10.1016/j.mpaic.2012.01.002.

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Pomfrett, Chris J. D. "Special senses". Anaesthesia & Intensive Care Medicine 16, n.º 4 (abril de 2015): 197–99. http://dx.doi.org/10.1016/j.mpaic.2015.01.010.

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