The Schwarzschild solution has played a fundamental conceptual role in general relativity, and beyond, for instance, regarding event horizons, spacetime singularities and aspects of quantum field theory in curved spacetimes. However, one still encounters the existence of misconceptions and a certain ambiguity inherent in the Schwarzschild solution in the literature. By taking into account the point of view of an observer in the interior of the event horizon, one verifies that new conceptual difficulties arise. In this work, besides providing (...) a very brief pedagogical review, we further analyze the interior Schwarzschild black hole solution. Firstly, by deducing the interior metric by considering time-dependent metric coefficients, the interior region is analyzed without the prejudices inherited from the exterior geometry. We also pay close attention to several respective cosmological interpretations, and briefly address some of the difficulties associated to spacetime singularities. Secondly, we deduce the conserved quantities of null and timelike geodesics, and discuss several particular cases in some detail. Thirdly, we examine the Eddington–Finkelstein and Kruskal coordinates directly from the interior solution. In concluding, it is important to emphasize that the interior structure of realistic black holes has not been satisfactorily determined, and is still open to considerable debate. (shrink)

In this paper I focus on a central phenomenological concept in Michel Henry’s work that has often been neglected: generation. Generation becomes an especially important conceptual key to understanding not only the relationship between God and human self but also Henry’s adoption of radical interiority and his critical standpoint with respect to much of the phenomenological tradition in which he is working. Thus in pursuing the theme of generation, I shall introduce many phenomenological-theological terms in Henry’s trilogy on Christianity as (...) well as how he understands the relationship between phenomenology and theology. In the final sections of the paper, I turn to positively defining Henry’s notion of divine generation and examine the theological implications of it in light of his confrontation and rejection of the doctrine of creation in the book of Genesis found in his book, Incarnation: une philosophie de la chair. Humans are not created but are eternally generated, a bold claim that brings Henry to the brink of a kind of interiorized pantheism or Gnostic dualism. Finally, I offer some critical comments specifically about Henry’s doctrine of generation in light of the tension between auto-affection and hetero-affection and thus how one might think after Henry in light of the basic Augustinian theological distinction between self and God and the intentionality of faith opened up by that distinction. (shrink)

Much work has been done on specific instances of residuated lattices with modal operators . In this paper, we develop a general framework that subsumes three important classes of modal residuated lattices: interior algebras, Abelian ℓ-groups with conuclei, and negative cones of ℓ-groups with nuclei. We then use this framework to obtain results about these three cases simultaneously. In particular, we show that a categorical equivalence exists in each of these cases. The approach used here emphasizes the role played (...) by reducts in the proofs of these categorical equivalences. Lastly, we develop a connection between translations of logics and images of modal operators. (shrink)

A distinção entre interior e exterior é um tema recorrente na história da filosofia. Embora a maioria das vezes seja assumido de forma implícita nas reflexões filosóficas, é fundamental procurar esclarecê-lo. Desde a noção socrática de interior como aquilo que importa realmente conhecer, passando pela conceção agostiniana de marca da transcendência até às perspetivas de Fernando Pessoa e Wittgenstein, percorre-se um caminho merecedor da nossa atenção.

Central to Spinozism is the thesis that the immanence of the Divine Substance in the cosmos (in natural objects) is – like the immanence of the dancer in the dance –maximal or total. Just as the dance consists entirely of the dancer in aesthetically‐stylized motion, so the domain of nature is nothing in addition to God in cosmic guise. Accordingly, natural objects constitute modes of God. Hence, Spinozism and (traditional) theism are obviously irreconcilable. For it is indispensable to theism that (...) the immanence of God in the cosmos is not maximal; rather, that natural objects are distinct from the Divine Substance. Now it has standardly been presupposed by theists (and many others) that natural objects could not be distinct from God without being ontologically exterior to God; thus, that theism would readily collapse into Spinozism if the cosmos was interior to the Divine Substance. It seems to me that this is a long‐standing mistake. After demonstrating that there is probative warrant for maintaining that theism requires the interiority of natural objects to God, there is shown to be more than adequate justification for denying that this necessitates the collapse of theism into Spinozism. (shrink)

Thomas Mann's 'The Magic Mountain' conveys some insights into the distinction between images and reality. Like a prisoner in the Platonic cave, Hans Castorp is enslaved to images. His fascination for the X-ray images of the 'interior portrait,' especially of Clawdia Chauchat, may anticipate the current illusion that brain imaging may allow access to the minds of other persons, may draw their mental portraits. In Mann's novel, Director Behrens, the ardent materialist, anticipates such an illusion. It is only the (...) 'license of fiction,' however, that allows the narrator of this novel access to the minds of some of the characters. (AN PHL2239369) Subjects: BRAIN IMAGING; CINEMA; IDENTITY; IMAGE; METAPHYSICS; MIND; NARCISSISM; REALITY. (shrink)

Interiority and Law presents a groundbreaking reassessment of a medieval Jewish classic, Baḥya ibn Paquda's Guide to the Duties of the Hearts. Michaelis reads this work anew as a revolutionary intervention in Jewish law, or halakha. Overturning perceptions of Baḥya as the shaper of an ethical-religious form of life that exceeds halakha, Michaelis offers a pioneering historical and conceptual analysis of the category of "inner commandments" developed by Baḥya. Interiority and Law reveals that Baḥya's main effort revolved around establishing a (...) new legal formation - namely, the "duties of the hearts" - which would deal entirely with human interiority. Michaelis takes up the implications of Baḥya's radical innovation, examining his unique mystical model of proximity to God, which he based on an increasingly growing fulfillment of the inner commandments. With an integrative approach that puts Baḥya in dialogue with other medieval Muslim and Jewish religious thinkers, this work offers a fresh perspective on our understanding of the interconnectedness of the dynamic, neighboring religious traditions of Judaism and Islam. Contributing to conversations in the history of religion, Jewish studies, and medieval studies on interiority and mysticism, this book reveals Baḥya as a revolutionary and demanding thinker of Jewish law. (shrink)

The stream of consciousness of the waking conscious manifests both meaningfulness and interiority as the dream does not. The variety of meaning involved is spelt out. It emerges that it is a derivative of the overall mental activeness of consciousness together with the fact that the activeness pre‐eminently includes the thinking process. This is the one active experiential line that carries its own rationale, for thinking is a mental willing, which par excellence knows where it is going, indeed is the (...) meaning‐giver par excellence in the mind. The nature of thinking is investigated, including the rationale of its close link with the use of language. Thinking is an active process of engendering phenomena in one's understanding, whose object is a changing entity expressed in the symbolism that encapsulates thought. It lies at the heart of consciousness, being the custodial agency responsible for the continuing state of rationality necessary for the state, and is coincident with the interiority of that state. (shrink)

This article opens with the questions, What is on the inside of a relation? Might we imagine the inner workings of a relational form detached from the elements that it connects? Then, through an ethnographic examination of ancestral interventions among residents in a neighborhood on the outskirts of Maputo, the article challenges conventional understandings of relational forms as the connective “glue” holding together exterior and, to a certain extent, autonomous elements. In southern Mozambique, ancestral spirits intervene in the lives of (...) their descendants as interior agentive forces that enable the latter to assimilate seemingly exterior elements that are nevertheless configured as being already “inside” the living person. Conventional distinctions between exterior and interior are consequently dissolved through a peculiar process of “interior swelling” that occurs when an inside is extended outward. The article shows how it is the fuzziness of relational forms that gives to ancestral interventions their expansive qualities. (shrink)

This paper will present an alternative to the mainstream Western approach to human development. The mainstream Western approach to human development does not countenance contemplative interiority as a means of cognitive inquiry and a domain of cognitive value. Hence, its conception of human development is narrowly confined to the domain of formal-operational thinking and its application to material exteriority. The alternative I will present is the work of the twentieth Indian philosopher Aurobindo (1872–1950) whose integral theory of human of development (...) inclusively countenances as realms of cognitive inquiry and value both contemplative interiority and formal-operational thinking and its application to material exteriority. The structure of Aurobindo’s integral theory of humandevelopment will be clarified and some of its implications for educational practice will be explored. (shrink)

This article explores tacit knowledge of lived experience and how this form of knowledge relates to design research. It investigates how interior designers interpret user lived experiences when creating designed environments. The article argues that user experience is the basis of a form of knowledge that is useful for designers. The theoretical framework proposed in the article examines the nature of user experience and how it can be utilized in the design process. The study of lived experiences is contextualized (...) within aesthetic, subjective, and functional aspects of the interior design process, which requires users to express their meanings and needs. A case study is described to illustrate the various stages of this process. (shrink)

In this paper, we defined the concept \(\mathcal{SUP}\)-hesitant fuzzy interior ideals in \(\Gamma\)-semigroups, which is generalized of hesitant fuzzy interior ideals in \(\Gamma\)-semigroups. Additionally, we study fundamental properties of \(\mathcal{SUP}\)-hesitant fuzzy interior ideals in \(\Gamma\)-semigroups. Finally, we investigate characterized properties of those.

This article proposes to elaborate aesthetic judgment. The context is John Dadosky’s call for such an elaboration in light of the theological and philosophical import of a recovery of beauty. Following Dadosky’s suggestion that this be set within Lonergan’s appeal to interiority, the article signals two points in Dadosky’s program: patterns of experience and the role of cognitional operations. The article turns to Mikel Dufrenne’s work on the phenomenology of aesthetic experience. Based on this work, data is presented on behalf (...) of configuring a pattern of cognitional operations that is specific to aesthetic experience and that exemplifies Lonergan’s general empirical pattern of cognitional operations: experience, understanding, judgment. (shrink)

Aparte de los ejemplos añadidos por Miguel Asín Palacios y Luce López-Baralt, en los que se aprecia la presencia del símbolo de castillo interior en la mística islámica, el símil de los siete castillos del alma de los siete castillos del alma se encuentra también en el filósofo persa filósofo persa Shihaboddin Yahya Sohravardi (siglo XII). Por tanto, se trata de un antecedente de Santa Teresa de Ávila en el uso de este símbolo.

The emergence of an autocatalytic network from an available set of elements is a fundamental step in early evolutionary processes, such as the origin of metabolism. Given the set of elements, the reactions between them (chemical or otherwise), and with various elements catalysing certain reactions, a Reflexively Autocatalytic F-generated (RAF) set is a subset R′\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$'$$\end{document} of reactions that is self-generating from a given food set, and with each reaction in R′\documentclass[12pt]{minimal} \usepackage{amsmath} (...) \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$'$$\end{document} being catalysed from within R′\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$'$$\end{document}. RAF theory has been applied to various phenomena in theoretical biology, and a key feature of the approach is that it is possible to efficiently identify and classify RAFs within large systems. This is possible because RAFs can be described as the (nonempty) subsets of the reactions that are the fixed points of an (efficiently computable) interior map that operates on subsets of reactions. Although the main generic results concerning RAFs can be derived using just this property, we show that for systems with at least 12 reactions there are generic results concerning RAFs that cannot be proven using the interior operator property alone. (shrink)

This article explores Integral community development; an approach that integrates material needs (such as economic growth, resource management, and decision-making structures) and interior needs (such as cultural, spiritual, and psychological wellness). Including "interiority" in development is unique to conventional and alternative development practices, and analysis suggests it is necessary for sustainability. Integral community development works in three domains of action/application, dialogue/process, and self-growth/reflection, and recognizes the importance of changes in worldviews. Using this approach in a case study in El (...) Salvador, research outcomes showed increased collaboration and self-reflection, where economic objectives merged with equality and environmental concerns. (shrink)

Los patios interiores de la democracia de Norbert Lechnerademás de los contenidos específicos de cada artículo que convocan con inteligencia a la reflexión y al estudio de temas particulares actuales –la revolución, la democracia, la vida cotidiana, el realismo político, el miedo, la cultura posmoderna, etc–, es sugerente a lo menos en tres aspectos generales: el primero, tiene que ver con el discernimiento de la «situación epistemológica» del investigador contemporáneo latinoamericano despué..

In this article, I explore the moral significance of human interiority, examining how one's inner life has moral import vis-à-vis external, observable, or public behaviour. Contrary to views that problematize interiority or introspection, pitting them against truthful self-understanding, sociality, or public moral behaviour, I will draw on Augustine and Iris Murdoch as resources for reconsidering interiority's role in moral growth. First, I will show how both depict objective, ‘public’ moral behaviour as being fundamentally contingent upon subjective, ‘personal’ judgement, deliberation, and (...) reflection. Then, I will consider three overlapping areas of interest regarding subjectivity in Augustine and Murdoch: self-examination, humility, and love. In drawing on Augustine and Murdoch as resources for an enriched account of interiority vis-à-vis moral growth, I hope to reaffirm the significance of subjectivity for ‘public’, objective moral behaviour while re-examining settled, conventional characterisations of subjectivity and objectivity by suggesting that our perspectives and responses to questions concerning the good are irreducibly and inextricably personal. (shrink)

El objetivo de este artículo es estudiar la teoría del espacio interior del cuerpo de Maine de Biran a lo largo de sus tres componentes principales que son establecidos a lo largo de un diálogo crítico con Condillac y Destutt de Tracy, y desarrollados desde el punto de vista de la teoría del esfuerzo. Esos componentes son: la durabilidad del esfuerzo primordial; la posibilidad de percibir el espacio exterior; la consistencia del tiempo furtivo de la sensibilidad.

Saint Bonaventure did not write specifically on the natural law; nevertheless, interesting contributions on the issue can be derived from his theological reflection. The natural law, understood in the context of his doctrine of exemplarism, is a characterization of the interior experience, where “synderesis” appears as a fundamental faculty. Within this context, the Franciscan teacher derives a conception wherein the subject-object dialectic is overcome at several levels: epistemological, anthropological, metaphysical and moral.

Seeking a Mnemonic Turn: Interior Reflections in Gadamer's Post-Platonic Thought This paper reflects on trajectories and pathways for philosophical hermeneutics, now, after the death of its founder, Hans-Georg Gadamer in 2002. More specifically, it challenges the notion that Gadamer's thought is simply tied to the linguistic turn of the 20th century. Instead, it considers the possibility that Gadamer's thinking makes for an implicit declaration of its own kind, calling for a mnemonic turn in modern philosophy and present day hermeneutics. (...) Some reference will be made to both rationalist and empiricist models of inquiry insofar as Gadamer attempts to take philosophy beyond, for example, the Ur-grammar of Chomsky's linguistic theories, and into a world of post-Platonic memory. (shrink)

Howard Kainz, in his monograph ‘Active and Passive Potency’ in Thomistic Angelology, remarks that angelology is of some importance in Thomistic philosophy for bringing to a head what he calls ‘certain problematics’ arising from Thomistic presuppositions.1 An example of just such a problematic, in the form of an apparent inconsistency, is stated in the following extended passage.

"This book combines scope and depth in a way that will remind readers of some of the classics--F. O. Matthiessen, Leo Marx, Ann Douglas, Jane Tompkins.

The realm of intentionality is definitive of phenomenology as a reflective methodology. Yet it is precisely the focus on the intentionalgiventhat has been condemned recently.Speculative realism argues that phenomenology is unsatisfactory since the reduction to the intentional realm excludes the ‘external’, i.e. reality independent of consciousness. This criticism allows me to clarify the nature of intentionality.Material phenomenologyfinds, in contrast, that the intentional realm excludes the ‘inner’. This criticism allows me to discuss the way in whichipseityenters as an element of experience. (...) Intentionality, viewed psychologically, is rightly the distinct arena of phenomenological psychology. However, there is no doubting the difficulty of maintaining a research focus precisely on the realm of intentionality; there areaporiasof the reduction. I discuss some of the difficulties. (shrink)

The interface between Roman Catholic Christianity and the Sanatana Dharma is often limited to Vedantic discourses and neglects the Shakta traditions to be found within the woof of Hinduism. And generally, this dialogue is between celibates of both religions. This blog-post after removing false notions about Tantra, goes on to show how Tantra as a lived faith is about interiority and a life of contemplation. This post also touches upon three crucial differences between Christianity and Tantra. To quote from the (...) post: "A Tantric is in so in love with her image of a Powerful and simultaneously weak Godhead that she would hardly leave the vita contemplativa. " This is the third post in this series of posts on interreligious dialogue. Contemplation or, metacognition should be the basis of religious dialogues; this posts asserts this. If God is, then why bother with exterior things? (shrink)

Theodor W. Adorno construeix la modernitat com la fase final d'un procés d'emancipació que ha conduït justament al contrari del que es pretenia. L'alliberament del mite ha portat a una situació històrica en la qual l'encobriment ideològic del món és total. Això té conseqüències per a un pensament que vol ser crític, ja que haurà de trobar un lloc des d'on es pugui interpretar la història per tal de salvar la veritat d'un possible món diferent. En el moment de màxima (...) ocultació ideològica i de màxim absurd -és conegut que Adorno es refereix al món contemporani com al temps després d'Auschwitz- Adorno intentarà entendre què ha passat amb aquest subjecte que s'ha preocupat excessivament per la seva identitat. Mitjançant l'aplicació del model psicoanalític d'interpretació a textos de Beckett i Kafka reconstruirà la història de l'emancipació fallida del subjecte modern. Amb aquestes interpretacions Adorno se situa no només molt a prop de la pràctica psicoanalítica, sinó també de la tradició hermenèutica clàssica. (shrink)

Neuroarchitecture uses neuroscientific tools to better understand architectural design and its impact on human perception and subjective experience. The form or shape of the built environment is fundamental to architectural design, but not many studies have shown the impact of different forms on the inhabitants’ emotions. This study investigated the neurophysiological correlates of different interior forms on the perceivers’ affective state and the accompanying brain activity. To understand the impact of naturalistic three-dimensional (3D) architectural forms, it is essential to (...) perceive forms from different perspectives. We computed clusters of form features extracted from pictures of residential interiors and constructed exemplary 3D room models based on and representing different formal clusters. To investigate human brain activity during three-dimensional perception of architectural spaces, we used a mobile brain/body imaging (MoBI) approach recording the electroencephalogram (EEG) of participants while they naturally walk through different interior forms in virtual reality (VR). The results revealed a strong impact of curvature geometries on activity in the anterior cingulate cortex (ACC). Theta band activity in ACC correlated with specific feature types (rs (14) = 0.525, p = 0.037) and geometry (rs (14) = - 0.579, p = 0.019), providing evidence for a role of this structure in processing architectural features beyond their emotional impact. The posterior cingulate cortex and the occipital lobe were involved in the perception of different room perspectives during the stroll through the rooms. This study sheds new light on the use of mobile EEG and VR in architectural studies and provides the opportunity to study human brain dynamics in participants that actively explore and realistically experience architectural spaces. (shrink)