Manifestation de notre désintérêt (CLIMATS NON FICTION) (French Edition)

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The spirit is the inner part of the being, naturally turned towards the outside, its complementary dimension. Therefore, it passes the life it receives from God on to the body. The female principle is traditionally associated to the body which is a part of the being ontologically receptive.

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As pure exteriority, it tends effectively to turn towards the inside, its complementary dimension. The spirit conveys life and the body receives it fully. As for the soul, it is issued from the dynamic union of the body and the spirit, it is "the spirit commanding the body" as says [10] Father Varillon there seems to be some kind of confusion in his mind between the soul and the spirit. The body is not limited to the physical dimension, as many people think, it also has an energetical , emotional and mental dimension. The soul in the traditional meaning of psyche , anima could therefore be defined as the whole of the energetical , affective and mental faculties of the human being, all these psychic dimensions being remarkably evoked by the heart.

The heart is closely linked to life: it is probably the vital organ of the organism as it maintains the circulation of the blood, life principle. The cardiac arrest is one the first symptoms leading to a death report. Phrases such as "to cut to the heart" instead of "to kill" or "as long as my heart will beat" instead of "as long as I shall live" speak for themselves. Let us point out that, according to the Egyptian Ancients, at least according to Pline , death comes after heart degeneration:.

The soul also governs the emotional faculties that lead human beings to have feelings, emotions and desires. Therefore it has always been looked at by the Ancients as the centre of these faculties. This is clearly evidenced in the dictionary:. At last, the heart governs cognitive faculties such as the thought or the intelligence.

It is closely related to knowledge. Of course, the kind of knowledge we are talking about is fundamentally different from a rational knowledge issued by the brain reason. A famous saying confirms this clearly: " The heart has its reasons that reason does not know. The Ewes that live in other lands — in Ghana , Togo , Dahomey — used to say also that the heart is the seat of intelligence.

Table of correspondences between the soul and the heart.

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Soul features. Heart features. It maintains blood circulation which is a life principle. It is the main organ of the trunk. The heart is also the seat of emotions, passions, affections and feelings. Therefore, this emotional dimension becomes seat of expression of the Holy Spirit, is transfigured and becomes principle of tenderness and sweetness.

Before lovers used to exchange hearts in wax, gingerbread, silver or gold to express the tenderness and love that bounded them. A heart, very often with a dove, used to decorate the traditional wedding puddings in the country families of all Europe: jugs and dishes, bed-warmers, iron stands, and so on. At last, the heart is closely related to knowledge, intuitive intelligence and memory.

Hereunder is a table of the correspondences between the Holy Spirit and the Heart:. Table of correspondences between the Holy Spirit and the Heart. Holy Spirit features. He blows existence and life into every creature. It is the dwelling place of the divinity in the human being. At last, as mediation force, the soul of course puts human beings in relation with each other.

Through his body, the human being is open to the world and to the matter, through his soul, he is open to the others, through his spirit he [18] is open to God. Thus, it becomes the privileged seat of love, strengthening its analogy with the heart as organ of love. The heart is situated in the middle of the chest, its right side being under the right side of the sternum and its spike under the left nipple.

It becomes then a kind of meeting point between the right and left sides of the body. The right side incarnates, from a symbolic point of view, the active dimension and the left side the receptive dimension. This is why many cultures have associated the right side with the male principle and the left side with the female principle. God split him into two parts when He created them man and woman.

The Christian Middle Age did not escape the tradition and said that the left side was supposed to be female and the right side male. Therefore, we come back to the heart as union principle between two complementary realities. From a simple biological point of view, it is the central organ above anything else as it is situated at a balance point between two opposite poles: the breathing system and the digestive system. Its central situation led me to situate this organ, from a metaphysical point of view, between the reality of the self and the reality of the other.

As a muscle, it incarnates a participative union dynamic line between me and the other, between me and the Totally- Other. From the biological point of view, this is eloquently evoked as this organ governs the blood circulation between the cell and the outside world. Traditionally, the cell evokes the self as structure bearing the genetic luggage characterizing the individual. Owing to the heart dynamical action, it will enter into relation with the other, i. The air breathed in by the lungs and the nutritive substances assimilated by the digestive system embodies the resources of the other symbolized by the oxygen and the nutriments.

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These resources then will be brought into the intimacy of the cell of the self and the cell, in turn, will pour its own products carbon dioxide among others that will be offered to the other. Thus, the heart ensures a real dynamic line of participation between the self and the other, dynamic line that may be summarized as follows:. The heart situation between the self and the other.

The cell. The heart. The outside. The self. Participative union dynamic line. The other. A thick central wall splits the inside of the heart into two halves, the right half and the left half. This organ works as two separate pumps, the right one acting as a pulmonary pump and the left one acting as a systemic pump. What does this mean from a symbolic point of view? Of course it refers to the two main characteristics of the heart: giving and receiving. As a matter of fact, the right half of the heart essentially belongs to an exteriorisation or gift dynamic line whereas the [27] left half is associated to an interiorization or welcoming dynamic line.

Let us look at this more thoroughly. The right part of the heart embodies essentially a dynamic line through which the blood, coming from the cell tissues that symbolize the self , enters into the right auricle and goes to the right ventricle to be orientated towards the lungs. There it releases the carbon dioxide resulting from the metabolic activity.

This process naturally evokes a dynamic line of gift through which we offer others a bit of what we are. This is an outline of blood circulation associated to the right part of the heart:. Figure II. Blood circulation associated to the right part of the heart. Functions associated to the left part of the heart are part of a welcoming dynamic line as oxygen-loaded blood a substance coming from the outside enters into the left auricle and goes then towards the corresponding ventricle that orientate it towards the cells of the organism.

This process evokes a dynamic line of welcoming of others and interiorization. You will find thereafter a significant diagram:. Figure III. Blood circulation associated to the left part of the heart. The heart binary structure. Right part of the heart. Left part of the heart. I give myself to others. I welcome others into me. This analysis leads us to make the following synthesis on the heart psychological stakes:.

The four cavities of the heart and their psychological stakes. Right auricle Air. Left auricle Water. Right ventricle Fire. Left ventricle Earth. Find also hereafter a table synthesizing the initiatory stakes of the heart : [48]. The four cavities of the heart and their initiatory stakes.

The heart is the sole striated muscle whose way of functioning is not driven by willingness. This of course reminds us of the close link that exists between this organ and love.

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As a matter of course, the ultimate stake of the heart is to express the divine power within the created. Love lays beyond any personal willing: "The heart has its reasons that reason does not know. If they try to do so, love will disappear because this reality necessarily involves freedom. Hereunder is a table that synthesizes the symbolic elements associated to the macroscopic structure of the heart and the corresponding stakes :.

Table presenting the macroscopic elements of the heart and their stakes. Macroscopic elements. Stakes associated to the heart. The microscopic observation of the heart and of the vessels is also likely to make some fundamental symbolic elements associated to the archetype of this system appear. To better realize this, we shall underline some of the particularities that are specific characteristics of the heart cell and some of those that are specific characteristics of the blood vessel structure.

The cells or cardiac fibres do have a particularity insofar as they are anastomosed in biology anastomosis means the communication between two vessels, two nerves or two canals of the same kind this is the sole example of anastomosed muscle fibres in the whole organism. So we can observe a cardiac fibre and never find its end, this showing in an admirable way this close union principle between two realities, forming one reality although each element remains distinct from the other this is fusion without confusion.

Figure IV. Diagram of a cardiac fibre. The cells of the cardiac muscle are winded in form of a propeller round the axis of the organ. From the symbolic point of view, this is very interesting as the SPIRALE which is thus formed is a curve articulated around an axial straight line. It results thus from the association of a circle and of a straight line, the propeller having the property of the circle, insofar as, while going all along it, we eternally turn around a central point.

It also has this property of the straight line, insofar as, going all over it, we move away from this central point. Therefore the form adopted by the cardiac cells fits in with the symbolism we have already developed concerning the cone this latter can be looked at as a spiral that developed itself in the space around an axis. In the same perspective, Dr. The eddy is the mechanic translation of the spiral.

The display of the large vessels such as pulmonary veins and the knuckle of the aorta entering and leaving the heart is such that the blood makes a curl in all of this. This comes from its embryology, the prime cardiac tube having rolled itself into a sort of knot. Moreover, the big vessels of the members roll themselves around their axis: thus the femoral artery is anterior to the groin [80] while its prolongation poplited artery is posterior to the knee level; thus it took the shape of a spiraled propeller.

Hereunder is a table of these symbolic elements associated to the microscopic structure of the heart and the corresponding stakes :.


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Table showing the microscopic elements of the heart and their stakes. Microscopic elements. Heart-associated stakes. The cardiovascular system has several distinct physiological functions, among which eleven are particularly characteristic. These functions are the functions of maintenance, of systemic venous circulation, of [82] systemic arterial circulation, of contraction systolic function , of pulmonary arterial circulation, of coronary circulation, of automaticity , of release, of circulation at the capillary level, of valve functioning and of pulmonary venous circulation.

Let us see in detail what this means. The heart and the root of the large vessels are contained in a strong fibrous envelope called pericardium. This membranous bag is composed of the serous pericardium and of the fibrous pericardium. The external side is rough, fibrous and little supple. It is fastened to the diaphragm and linked to the sternum by fibrous strips. The internal part of the serous pericardium, which is thin and smooth, has two layers.

The parietal leaf lines the inside of the fibrous pericardium and the visceral leaf sticks to the heart surface. Between both of them is the pericardic space that contains some drops of pericardic liquid that lubricates the surfaces and facilitates the heart movements during contraction. If we want to give to others anything other than what we are, we will inevitably encounter failure even if we are motivated by noble desires. As for the large circulation, or systemic circulation, the veins draw the blood back from the tissues of the organism towards the heart.

This blood is first drained by the veinlets that join together later to form veins that ultimately pour out in the two large vena cava the largest veins of the organism that at last bring the blood to the right heart auricle. The upper vena cava starts at the top of the thorax and runs into the right auricle. It is formed by the meeting of the right and left brachio -cephalic veins, that are themselves formed by the meeting of the under-clavier veins that drain the blood of the upper members , jugular veins that drain the blood of the head and of several minor veins. The upper vena cava also receives blood from the azygo veins that drain most of the thorax blood.

Therefore it collects the blood of the upper part of the trunk, of the head, of the neck and of the upper members. The lower vena cava starts in the lower part of the abdomen and pours into the right auricle. I made the single piece Triangle from what I had seen. Carol Steen Triangle. This piece is attenuated like many of my sculptures because, for me, the focus of interest is at the top. This is where I see my shapes most of the time.

Supplice de Tantale et composition de Triangle. I taught myself to take pictures by shooting whenever I experience a synesthetic reaction to what I see: if I experience a sensation of texture, motion or taste, I take the picture. If the reflection elicits the sound of cello, I shoot the picture.

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I photograph reflections on moving water. It works like this: I watch the surface of the sea until I experience one of my synesthetic responses. When I do, I trust it to be a reliable signal that tells me it is the right time to take the picture, so I click the shutter. I call myself a Reflectionist because I photograph reflections on water. I use the surface of the sea as my canvas, the wind for my brushes, and I rely on the season and location to produce my palette.

I never manipulate the water or change a picture after I take it either. Are synesthetic artists consciously using their visions to create their work, or are they aware of doing this? How do synesthetic artists employ their synesthesia to make art? In synthetic art, both paintings and music exploit unexpected and startling rhythms [91]. Les couleurs peuvent avoir un aspect inattendu par leur brillant ou par leur combinaison.

The colours I see are the colours of light, not the colours of pigment, and I played this song over and over again as I painted the moving colours. I can replay the song as often as I want to watch the colours. These moving colours will swirl around, one seemingly chasing the others and any previously seen blackness will be pushed all the way to the edge until the colours just explode in their brilliance like fireworks. The colours, for me, are triggered by the sounds of the instruments, including voices, not the sound of individual notes, with the exception of the Shakuhachi flute I heard that winter day.

Kyushu University, Fukuoka, Japon. Je remercie Carol Steen pour son aide. New York: Norton. Cambridge, MA: Blackwell Publishers. We begin with this question because the topic of synesthesia currently enjoys a controversial reputation, with some scientists dismissing it as an illusion or a contrivance, whilst others perceive it as a genuine natural phenomenon, in need to explanation and with important implications for cognitive neuroscience.

Oxford: University Press. New York: Academic Press. The Mind of a Mnemonist.


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