Готові списки джерел за темами / Mechanical mystic

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Добірка наукової літератури з теми "Mechanical mystic"

Автор: Grafiati

Опубліковано: 28 вересня 2022

Оновлено: 28 січня 2023

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Статті в журналах з теми "Mechanical mystic"

Bashar, H. M. Khairul, Abdul Shukor Juraimi, Muhammad Saiful Ahmad-Hamdani, Md Kamal Uddin, Norhayu Asib, Md Parvez Anwar, and Ferdoushi Rahaman. "A Mystic Weed, Parthenium hysterophorus: Threats, Potentials and Management." Agronomy 11, no. 8 (July 29, 2021): 1514. http://dx.doi.org/10.3390/agronomy11081514.

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Parthenium hysterophorus is an invasive weed species that competes aggressively with other plants and is also allelopathic. It poses a significant risk to human health, livestock, the environment, soil, and agriculture. However, given some clinical studies, its potential for antidiabetic, antioxidant, antitumor, herbicidal, pesticidal, and antimalarial therapies should be researched further in attempts to discover more relevant applications. It can be used as a nutrient-dense, readily available, and cheap fertilizer. Parthenium can also be used as an herbicide, an insecticide, and a phyto-remedial mediator to extract metals and dyes from agricultural waste. Here we provide basic information on the morphology, reproduction, environmental impacts, and management of this species. Effects of methanol, ethanol, hexane, acetone, and aqueous (water) Parthenium extracts are described. Because P. hysterophorus is said to be one of the world’s seven worst weeds, some control measures, including mechanical, chemical, cultural, and biological control, are discussed. The allelopathy of this weed is difficult to regulate, and there are both positive and negative interactions between Parthenium and other species due to allelochemical action. Several toxic phenolic compounds produced by P. hysterophorus are responsible for weed suppression, and we discuss details of their mode of action and potential applications.

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Kabulniyazova, Gulchehra T. "Spontaneous-figurative Memory in the Works of Henri Bergson and in Sufism (Comparative Analysis)." Voprosy Filosofii, no. 12 (2022): 159–67. http://dx.doi.org/10.21146/0042-8744-2022-12-159-167.

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In his work Matter and Memory, Henri Bergson asserts the existence of two forms of memory: mechanical, based on repetition and spontaneous-figurative, in which the activity of the spirit manifests itself. Similar thoughts about the connection of figurative memory with the activity of the spirit were expressed at one time by the Central Asian outstanding thinker, founder of the Sufi Tariqa Najm ad-Din Kubra and the famous Persian mystic poet Jalal ad-Din Rumi. According to Kubra, spontaneous-figurative memory is located in the depths of a person’s spiritual heart and the path to it is reached through various spiritual states that have different colors for inner vision, these colors symbolize the levels of spiritual development and are called in Kubra’s teaching by the word “latoif”. At the highest stage of spiritual development, a treasure trove of memory opens for the seeker. It stores not just beautiful images that were a source of inspiration for poets, but this memory has a huge psychic power with which the spirit manifests its active activity. He materializes these images, thanks to the spontaneous-figurative memory, the connection of matter and spirit occurs. Spiritual love and intuition help the seeker to go through various stages of spiritual evolution and reach the treasury of spontaneous-imaginative memory.

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Mensky, Michael B. "Quantum reality explains mystical powers of consciousness." DIALOGO 1, no. 1 (November 30, 2014): 76–79. http://dx.doi.org/10.51917/dialogo.2014.1.1.10.

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Mystical powers of consciousness, including the direct vision of truth and management a reality, are believed to exist. Various directions of spiritual knowledge, including world religions, deal with these phenomena. Many people are persuaded that mystical events cannot be explained by scientific methods, that they contradict to science. Suggested by the present author Quantum Concept of Consciousness, or Extended Everett Concept, proves that mystical powers have their origin from what is known in quantum mechanics as quantum reality, and therefore are inherent part of science. Therefore, the “mystical” aspect in the sphere of consciousness is a common part of science and spiritual knowledge.

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Dubois, François, and Christian Miquel. "Vers un modèle quantique pour la méditation." Acta Europeana Systemica 4 (July 14, 2020): 165–80. http://dx.doi.org/10.14428/aes.v4i1.57353.

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We study the meditative states of human beings from the conceptual framework provided by the fractaquantum hypothesis : analogously to an atom, Man can from his ``quiet'' base state explores various states of higher energy as loving or mystical state. We then look what energy states are explored during meditation: is it the ``hyperfine'' structure of its base state? is there a love ecstatic state? a very high energy structure mystical state? On one hand we illustrate these hypothesis from the experience of a large part of mystical traditions such as Hinduism or Buddhism and on another hand from contemporary cognitive sciences. In addition, quantum mechanics indicates that any interaction between energy levels is mediated by a boson of exchange. So we aim to identify the nature of this boson linking the various human being energy levels.

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Liu, Ling, Nagahisa Ogasawara, Norimasa Chiba, and Xi Chen. "Can indentation technique measure unique elastoplastic properties?" Journal of Materials Research 24, no. 3 (March 2009): 784–800. http://dx.doi.org/10.1557/jmr.2009.0100.

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Indentation is widely used to extract material elastoplastic properties from measured force-displacement curves. Many previous studies argued or implied that such a measurement is unique and the whole material stress-strain curve can be measured. Here we show that first, for a given indenter geometry, the indentation test cannot effectively probe material plastic behavior beyond a critical strain, and thus the solution of the reverse analysis of the indentation force-displacement curve is nonunique beyond such a critical strain. Secondly, even within the critical strain, pairs of mystical materials can exist that have essentially identical indentation responses (with differences below the resolution of published indentation techniques) even when the indenter angle is varied over a large range. Thus, fundamental elastoplastic behaviors, such as the yield stress and work hardening properties (functions), cannot be uniquely determined from the force-displacement curves of indentation analyses (including both plural sharp indentation and deep spherical indentation). Explicit algorithms of deriving the mystical materials are established, and we qualitatively correlate the sharp and spherical indentation analyses through the use of critical strain. The theoretical study in this paper addresses important questions of the application range, limitations, and uniqueness of the indentation test, as well as providing useful guidelines to properly use the indentation technique to measure material constitutive properties.

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Persinger, M. A. "Reported Prevalence of Unconsciousness from Mechanical Impact to the Head in University Populations during a Fifteen-Year Period." Perceptual and Motor Skills 85, no. 2 (October 1997): 445–46. http://dx.doi.org/10.2466/pms.1997.85.2.445.

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The prevalence of at least one episode of unconsciousness during childhood due to a mechanical impact to the skull was inferred by the response to one item embedded within a questionnaire of 140 items. 50% of the 633 university men and 33% of the 863 university women reported such unconsciousness; the prevalence did not change significantly between samples over a 15-yr. period. Multiple regression analysis indicated that the 10 items most strongly associated with the report of childhood unconsciousness did not explain more than about 10% of the variance. The majority of the items were those associated with complex partial epileptic-like signs and included (adult) episodes of memory blanks, mystical experiences, dissociation, and sudden meaningfulness.

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Heriyanto, Heriyanto. "Mystical Living Qur’an: Resepsi Masyarakat Bismo Batang Terhadap Mushaf Al-Qur’an Kuno." Nun: Jurnal Studi Alquran dan Tafsir di Nusantara 6, no. 2 (December 30, 2020): 1–26. http://dx.doi.org/10.32495/nun.v6i2.155.

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This study will question some of the mystical traditions surrounding the ancient Qur’an manuscriptsin the wali’s grave of BismoBatang Central Java Indonesia. This research takes the form of field research by completing the Living Qur’an studywhich aims to find the mystical views of the Bismo community on the existence of the Qur’anic manuscripts and the factors underlying them.The results of the study found that the Bismo community believes that the Manuscripts of Al-Qur’an in the Bismo tomb area are a relic of some wali’s who used to spread Islam in the area. Consequently, the historic site was finally accepted mystically by the public and marked by the emergence of a ritual called “istikharah” by opening the Al-Qur’an and the haul program depending on the results of the ritual istikharah by opening the Qur’an. Bismo mystical belief in the existence of Qur’anic manuscripts is influenced by myths about tradition called by “Nyunggi Qur’an”(carrying the qur’an) which is believed to have existed in the wali’s era. This phenomenon proves the occult tradition of the Bismo community in their respond to the Qur’an. The Qur’anic text which lives in the midst of society is mystically received through various ascetic rituals, so this practice can be said to be a Mystical Living Qur’anic phenomenon that develops in rural communities.

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M, Diaby, Guindo B, Barry A, Diarra B, Coulibaly K, Bérété Z. C, and Kouma A. "Sirenomelia (Mermaid syndrome): Clinical observation of a case at the University Teaching Hospital 'Pr Bocar Sidy Sall' of Kati, Mali." Scholars Journal of Applied Medical Sciences 10, no. 10 (October 2, 2022): 1587–90. http://dx.doi.org/10.36347/sjams.2022.v10i10.001.

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Sirenomelia is a rare form of caudal dysgenesis generally incompatible with life due to the severe renal malformations associated. In Africa, it is associated with mystico-religious considerations and witchcraft and sometimes exposes the family to a violent stigmatization. The transgressions of socio-cultural prohibitions by parents would be the cause of the occurrence of this malformation. Its etiology is still very controversial. We report the observation of a case born at the University Teaching Hospital ‘Pr BSS’ of Kati, this is the first Malian case reported in the literature.

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Drucker, Johanna. "Why Distant Reading Isn't." PMLA/Publications of the Modern Language Association of America 132, no. 3 (May 2017): 628–35. http://dx.doi.org/10.1632/pmla.2017.132.3.628.

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Language is easy to capture, but hard to read.—John Cayley, “Terms of Reference and Vectoralist Transgressions,”Amodern 2: Network ArchaeologyIf Reading were used exclusively to designate human engagement with symbolic codes, then it would be relatively easy to dismiss distant reading as an oxymoron—unless it were referring to mystical scrying from dizzying heights or deciphering printed matter from across a room. Debates about what constitutes human reading are as varied as the many hermeneutic traditions and pedagogical or cognitive approaches on which they draw (Bruns). But reading has been used to describe many mechanical processes and sorting techniques. Punch-card rods, slotted light triggers, Jacquard looms, and many other devices were reading encoded information long before the standard MARC (machine-readable cataloguing) records became ubiquitous in library systems in the 1970s. Outmoded mechanical reading devices have a seductive, steampunk fascination. Many mimicked human actions and behaviors. In addition, these older technologies were embedded in human social systems and exchanges whose processes the machines' operators could partly read. The machines' actions were encoded and decoded by individuals' cognitive intelligence even if the machines functioned automatically.

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Adey, Peter. "Making the drone strange: the politics, aesthetics and surrealism of levitation." Geographica Helvetica 71, no. 4 (November 18, 2016): 319–29. http://dx.doi.org/10.5194/gh-71-319-2016.

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Abstract. In this paper I decentre the drone from a different kind of vertical figure that has its own prehistory and parallel history of being aloft and particular sets of aesthetic geographies we might productively deploy to reorder what we think about drones, and especially the human's place in or outside of them. The paper explores in what ways we might examine the drone from other points of view that are technical and political, but also theological, magical, artistic and aesthetic. The prehistoric or parallel aerial figure to be considered is the levitator, the subject or thing that floats without any attributable mechanical force, visible or physical energy source. The paper draws on notions of aesthetics and politics in order for the levitator not to be compared with the drone, but to enable its very different visual and aesthetic regimes to begin to redistribute quite a different set of drone geographies that are ambiguous, mystical, gendered and sexed.

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Більше джерел

Дисертації з теми "Mechanical mystic"

Valenzuela-Escobedo, Sergio. "Mänk’áčen : mécanique photographique, mysticisme et superstition chez les peuples originaires d'Amérique du Sud." Thesis, Aix-Marseille, 2021. http://www.theses.fr/2021AIXM0328.

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Toumayacha Alakana : cette expression populaire est à l’origine de ma recherche : elle signifie « regarder la tête couverte d’un voile ». C’est ainsi que les Fuégiens ont nommé l’acte de photographier au XIXe siècle, quand ils ont vu les premiers appareils photographiques avec les opérateurs qui ont débarqué en Amérique dès 1840. Quels noms les peuples locaux ont-ils donnés à ces nouvelles images-objets ? Comment cet outil inconnu a-t-il été perçu ? Que signifie d’être regardé la tête couverte d’un voile ? C’est par un changement de focale et une inversion du point de vue que cette thèse approche l’étude de l’acte photographique en Amérique du Sud. La compréhension de la photographie peut-elle changer si on l’aborde en l’étudiant à partir du regard que ces peuples portent sur l’appareil photographique ?Dire que les Amérindiens ne veulent pas être photographiés, en particulier parce qu’on « va leur voler leur âme », est un mythe colonial ; cette croyance occidentale donne de la valeur aux images que les explorateurs rapportent. La question du refus des appareils est beaucoup plus complexe et variée : la résistance peut porter sur la prise de vue, sur la circulation de l’image de soi, sur le caractère unilatéral de la transaction, sur l’incompréhension de l’appareil comme sur des conséquences politiques et spirituelles
Toumayacha Alakana : this popular expression lays at the root of my research. It means “to look with a veiled head”. It is how the Fuegians named the act of photographing in the19th century, when they saw their first cameras, as operators came to America around 1840.What names did native people give to those new images-cum-objects ? How was that unknown device perceived ? What does it mean to be looked at by a veiled head ? My doctoral research offers a shift of of focus and point of view on the act of photography in South America. Can our understanding of photography change if we take native peoples’ perspective on the camera as a starting point ?The idea that native people do not want to be photographed, especially because it would be “stealing their souls”, is a colonial myth. This western belief gave value to the images brought back by explorers. The reasons behind refusing the camera are much more complex and diverse : they can be about the camera angle, the circulation of the image of the self, the one-sided nature of the transaction, the lack of understanding of the device, or political and spiritual considerations

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Книги з теми "Mechanical mystic"

The demon and the quantum: From the pythagorean mystics to Maxwell's demon and quantum mystery. Weinheim, DE: Wiley-VCH, 2007.

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Rozman, Tatjana. Pojoči kastrati--: (zlo)rabljeno telo na odru = The phenomenon of castrati as the example of changing from the mystical to the mechanical attitude of the body. Celje: Zgodovinsko društvo Celje, 2010.

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Haim, Albert, and David Haim. Jesus Christ's Secret and the Quantum Mechanical Correlation: A Mystical Guide to Entering the Heavenly Kingdom. Independently Published, 2017.

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Demon and the Quantum: From the Pythagorean Mystics to Maxwell's Demon and Quantum Mystery. Wiley-VCH Verlag GmbH, 2010.

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Scully, Robert J., and Marlan O. Scully. The Demon and the Quantum: From the Pythagorean Mystics to Maxwell's Demon and Quantum Mystery. Wiley-VCH, 2007.

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Частини книг з теми "Mechanical mystic"

Mee, Nicholas. "Doctor Illuminatus." In Celestial Tapestry, 96–103. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198851950.003.0011.

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The thirteenth-century Catalan mystic Ramón Llull devised a mechanical procedure, possibly derived from the Kaballah, for finding knowledge that he claimed would banish all erroneous opinion. Llull’s methods used rotating discs to generate combinations of simple statements. Although his strange ideas could not provide the solutions that he sought they were very influential down the ages. They inspired a cryptographic device known as a cipher wheel. They also influenced the philosopher and mathematician Gottfried Leibniz, who aimed to break down arguments into their fundamental components and then combine them using an automatic process to reach philosophical truths. In this way Leibniz hoped to put an end to human conflicts.

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Roychoudhury, Suparna. "Epilogue." In Phantasmatic Shakespeare, 191–204. Cornell University Press, 2018. http://dx.doi.org/10.7591/cornell/9781501726552.003.0008.

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Why has Shakespeare’s sensitivity to the cognitive discourse of imagination not been noticed before? In A Midsummer Night’s Dream, Theseus’ speech on imagination is followed by the play-within-play of “Pyramus and Thisbe” enacted by Bottom and the other “rude mechanicals”; it shows that Shakespeare was interested in the mechanical applications of imagination, its cognitive uses in playmaking. But this interest was obscured by Enlightenment and Romantic thinkers, who prized the fairies above the mechanicals: Shakespeare was remade from a man of the theater into a visionary poet; imagination was remade from a mechanism of the mind into a mystical force of creativity. It is time to recuperate the scientific and epistemological background of Shakespeare’s interest in imagination, whose crucial achievement was to bring the complexities of cognitive theory into the realm of art.

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Van Dyke, Christina. "Immortality and the Afterlife." In A Hidden Wisdom, 179–205. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780198861683.003.0006.

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Abstract Medieval scholastic and contemplative philosophy shares a common focus on our final or ultimate end. While scholastic texts tend to focus on metaphysical and mechanical issues (such as whether the soul can survive the death of the body or how the numerically same body can be resurrected), though, contemplative texts focus more on our experience of immortality. This chapter addresses contemplative expectations for immortality and the afterlife—which range from a selfless merging with the divine to union that preserves personal distinction—and constructs an ‘experiential continuum of immortality.’ In addition to providing a helpful framework for discussing mystical and contemplative views, this continuum also proves useful for better understanding scholastic accounts of immortality, as the chapter demonstrates using the cases of Robert Grosseteste’s and Thomas Aquinas’s views about the final end for human beings.

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