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The mind, as well as perception, serves as a fundamental dimension of what produces and evolves the sensory experience. In " The Mind 's Eye" by Georgina Kleege, the author reflects on her perception of the world and the impact of her blindness on her life by exploring various experiences, beliefs and insights on how the mind affects the sensory experience. On the other hand, the author of "Television and the Twilight of the Senses" Bill McKibben expresses his opinions on the effects of television on our senses, perspective, mind, as well as our life. In the texts "Television and the Twilight of the Senses" and "The Mind 's Eye", the authors examine how perception impacts our sensory experience through experiences, expectations of comfort, as well as difficulties or conditions encountered in life.
Primarily, physical experiences change one 's perception which transforms the overall sensory experience. In "The Mind 's Eye", Kleege utilizes her own experience in order to exemplify this relationship between the mind and the utilization of the senses. In fact, Kleege recalls that a man had once told her that standing closely to a painting is not the way to look at a painting. Looking at a painting up close compared to far away would be a very different physical experience that would produce a different sensory experience. In "Television and the Twilight of the Senses", the author Mckibben mentions that the experience of watching a play produces a different experience than a television drama;
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Understanding how the mind and the sensory experience are related can enhance the experience of living a day to day life and strengthen our connection to objects, places, and people in this rapidly evolving
In the “Interior Life”, Annie Dillard discusses the minds process of realizing the difference between imagination and reality. Dillard begins her narrative by recounting the childhood memory of an oblong shaped light that invaded her room every night, terrorizing her with the possibility of death. Beginning at the door of her bedroom this “oblong light” quickly slid across the wall, continued to the headboard of her little sister Amy’s bed and suddenly disappeared with a loud roar. Oftentimes it returned, noisily fading away just before seizing her, meanwhile Amy slept, blissfully unaware. Continuing on, Dillard describes the unforgettable discovery of the connection between the noise the oblong light made and the sound of the passing cars
Schirato, T. and Webb, J. (2004). Reading the visual. Crows Nest, NSW: Allen & Unwin.
In the magic of the mind author Dr. Elizabeth loftus explains how a witness’s perception of an accident or crime is not always correct because people's memories are often imperfect. “Are we aware of our minds distortions of our past experiences? In most cases, the answer is no.” our minds can change the way we remember what we have seen or heard without realizing it uncertain witnesses “often identify the person who best matches recollection
In the world of science there are many discoveries. “A discovery is like falling in love and reaching the top of a mountain after a hard climb all in one, an ecstasy not induced by drugs but by the revelation of a face of nature … and that often turns out to be more subtle and wonderful than anyone had imagined.” (Ferdinand Puretz). Most people in the world we live in lack to notice and or appreciate the gift of sight in life. By not cherishing the gift of sight and using it properly, many discoveries are left unfound. In the writing piece, Seeing, Annie Dillard speaks of nature and the small things that we all are unconsciously blind to and not appreciative of. Seeing explores the idea of what it means to truly see things in this world. Annie Dillard’s main point is that we should view the world with less of a meddling eye, so that we are able to capture things that would otherwise go unnoticed. There’s a science to how we view things in nature. Dillard attempts to persuade her reader to adopt to her way of seeing, which is more artificial rather than natural.
In her essay “Seeing”, Annie Dillard provides multiple examples to support her idea about perceptions. One example that Dillard uses compares two ways of seeing. The first type of seeing in the
This book is about the human mind and the abstractness of our visions and memories. Everything affects us physically and mentally. We all share a common feature; we are all simply human with simple human minds.
Science cannot explain everything but it strives to look for answers and relies on proof. Religion is based solely on faith and believes in many things that do not make sense and do not have proof to support its ideas. The belief that there is a substance beyond the element that takes up no space, but is still connected with the body is one of them. The belief that the mind or soul are not linked to the body and that they are both two separate substances. The body is one and the mind is another. This belief is not logical and does not make sense now that without the brain, which is a substance that makes up a body, a person could not function in the world. The mind and the brain are one, and these two elements cannot be separated now that the brain is just another part of the body.
This paper aims to endorse physicalism over dualism by means of Smart’s concept of identity theory. Smart’s article Sensations and the Brain provides a strong argument for identity theory and accounts for many of it primary objections. Here I plan to first discuss the main arguments for physicalism over dualism, then more specific arguments for identity theory, and finish with further criticisms of identity theory.
Anil Seth, a neuroscientist, discusses the workings of the human brain to show us that what we see may not be the reality we believe to be living in. The brain uses sensory ques to interpret information and produce the perspective that we see before us. However, these interpretations are based off the brain’s best guess given these ques. In short, the brain warps perception constantly from the information of the outside world and the prior information retained. Using props, photos and videos, Seth showed how easily our perceptions can be altered. For instance, the fake hand experiment showed that the brain can perceive an object as a part of the body because of its appearance, location, and touch. Seth was able to convey this idea through a combination of his speech, body language, and visual aids. Seth’s speech is an excellent example of how to properly use novel, memory, and emotional elements to produce a thought provoking and notable speech.
The objective mind takes cognizance of the objective world. Its media of observation are the five senses. It is the out growth of man’s physical nece...
Sensation refers to the process of sensing what is around us in our environment by using our five senses, which are touching, smell, taste, sound and sight. Sensation occurs when one or more of the various sense organs received a stimulus. By receiving the stimulus, it will cause a mental or physical response. It starts in the sensory receptor, which are specialized cells that convert the stimulus to an electric impulse which makes it ready for the brain to use this information and this is the passive process. After this process, the perception comes into play of the active process. Perception is the process that selects the information, organize it and interpret that information.
D. W. Hamlyn - author. Publisher: Routledge & Kegan Paul. Place of Publication: Sensation and Perception: A History of the Philosophy of Perception. Contributors: London. Publication Year: 1961. Page Number: iii.
With each of our senses (sight, smell, touch, taste, and hear), information is transmitted to the brain. Psychologists find it problematic to explain the processes in which the physical energy that is received by the sense organs can form the foundation of perceptual experience. Perception is not a direct mirroring of stimulus, but a compound messy pattern dependent on the simultaneous activity of neurons. Sensory inputs are somehow converted into perceptions of laptops, music, flowers, food, and cars; into sights, sounds, smells, taste ...
Well, let's take a look at the brain. From being in class, my awareness about what I'm doing, what I'm seeing, what I'm hearing, what I'm thinking has come to reflect upon not just what, but how is it all being done by my brain. This morning I woke up, my eyes opened, I looked out my window, I saw the sun rising, it was this beautifully deep yellow/orange color. I thought, "How beautiful" and I smiled with a sense and feeling of wonderment. It could be said that I experienced nothing out of the ordinary this morning. Yet, if I could narrate these few activities in terms of the networking of neurons resulting in my eyes opening, my sight of the sun, my ability to perceive its color, my inner acknowledgment of its beauty and the emotions that sight evoked in me, you would be reading for a very long time and what I did this morning would indeed present itself in quite an extraordinary light. It is in recognition of this, with respect to the brain's aptitudes, that Howard Hughes in his paper, "Seeing, Hearing and Smelling the World" quoted May Pines in expressing, "We can recognize a friend instantly-full face, in profile, or even by the back of his head. We can distinguish hundreds of colors and possibly as many as 10,000 smells. We can feel a feather as it brushes our skin, hear the faint rustle of a leaf. It all seems so effortless: we open our eyes or ears and let the world stream in. Yet anything we see, hear, feel, smell, or taste requires billions of nerve cells to flash urgent messages along linked pathways and feedback loops in our brains, performing intricate calculations that scientists have only begun to decipher"(1).
Gilbert Ryle’s The Concept of Mind (1949) is a critique of the notion that the mind is distinct from the body, and is a rejection of the philosophical theory that mental states are distinct from physical states. Ryle argues that the traditional approach to the relation of mind and body (i.e., the approach which is taken by the philosophy of Descartes) assumes that there is a basic distinction between Mind and Matter. According to Ryle, this assumption is a basic 'category-mistake,' because it attempts to analyze the relation betwen 'mind' and 'body' as if they were terms of the same logical category. Furthermore, Ryle argues that traditional Idealism makes a basic 'category-mistake' by trying to reduce physical reality to the same status as mental reality, and that Materialism makes a basic 'category-mistake' by trying to reduce mental reality to the same status as physical reality.