The reality of guidance is not cognized through external, acquired knowledge.
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This is a point to be cognized by an average healer.
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Having cognized this, the wise knows that one should requite hatred with good.
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He who cognized Tao is quiet and unnoticeable, though he behaves with dignity.
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The wise who cognized Tao is capable of distinguishing people by these features.
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He who cognized Tao does not shows off in front of ignorant people.
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The most perfect mind, absolute mind is that, who cognized oneself and the creator.
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The scope of this non-conceptual insight is everything that is capable of being cognized.
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He quickly cognized the need for an external structure with which to manage and nurture a growing congregation.
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According to him, species were representations, that is, real extended images like objects representing the thing cognized to the cognizer.
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The wise who cognized his Higher Essence is not engaged in self-admiration and does not elevate himself over others.
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Since ancient times, those capable of spiritual Enlightenment cognized hidden and hardly cognizable small and large steps of this Path.
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And so it was that a spiritual recluse, over a period of 3 years, cognized the Natural Spiritual Energy Healing Techniques from ancient records, updated them with modern language and trained teachers.
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New York: Columbia University Press.Laughlin, Charles D., John McManus and Eugene G. d'Aquili (1990) Brain, Symbol and Experience: Toward a Neurophenomenology of Consciousness. New York: Columbia University Press. All neurophysiological models comprising an individual’s cognized environment develop from these nascent models which exist as the initial, genetically determined neural structures already producing the experience of the fetus and infant.
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When the mind is itself cognized properly, without misperceiving its mode of existence, it appears to exist like an illusion. There is a big difference however between being "space and illusion" and being "space-like" and "illusion-like". Mind is not composed of space, it just shares some descriptive similarities to space. Mind is not an illusion, it just shares some descriptive qualities with illusions.
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Potency is defined as those immanent orderings of possibility not yet eliminated by present actuality. Potency draws its form from those collections of possibility that exemplify constellations whose status relative to actuality is “might-be.” Auxier argues that possibility is immediately experienced by human beings, and that its form is inferred by means of contrast with the experience of the “egress” of possibility. Actuality is cognized only indirectly.
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Accepting fear or doubt to be the nature of one's soul is bondage, according to Niralamba Upanishad. The desire for anything, including moksha is bondage. Moksha is defined by the text in verse 31, as abandoning bondage, knowing what is eternal and what is transient, and being in the eternal. The Vidwan, or the learned, states the text, is one who has cognized the unchanging reality of his consciousness that is latent in everyone.
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On the Genealogy of Morals, book III, 25, the last paragraph. The famous "thing-in-itself" was called a product of philosophical habit, which seeks to introduce a grammatical subject: because wherever there is cognition, there must be a thing that is cognized and allegedly it must be added to ontology as a being (whereas, to Nietzsche, only the world as ever changing appearances can be assumed).Cf. e.g. The Will To Power, 552.
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Some philosophers, including Michael Dummett and John McDowell, have criticized truth-value link realism. They argue that it is unintelligible to suppose that training in a language can give someone more than what is involved in the training, i.e. access to inaccessible realms like the past and the minds of others. More important, they suggest that the realist appeal to the principle of truth-value links does not actually explain how the inaccessible can be cognized.
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According to the Vaisheshika school, all things that exist, that can be cognized and named are s (literal meaning: the meaning of a word), the objects of experience. All objects of experience can be classified into six categories, dravya (substance), (quality), karma (activity), (generality), (particularity) and (inherence). Later s ( and Udayana and ) added one more category abhava (non-existence). The first three categories are defined as artha (which can perceived) and they have real objective existence.
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There are three stages of understanding state Karikas 87–89: Laukika (ordinary. which cognizes object and subject as real), Shuddha laukika (purified ordinary, perceiving is considered real but not the objects) and Lokottara (supramundane, where neither objects nor perceiving are cognized as real).For Sanskrit original and translation: RD Karmarkar (1953), Gaudapada Karika, Bhandarkar Oriental Research Institute, Poona, pages 53-54 with footnotes Karikas 90–100 presents Agrayana (vehicle) to knowing. The text states, "all dharmas are without beginning, without variety, and are consciousness only".
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The Theravada position is first found in the Dhammasaṅgaṇī, which describes nibbāna as the unconditioned element (asankhata-dhatu), completely outside of the five aggregates. It is a dhamma which "is neither skilful nor unskilful, associated neither with feeling nor with cognition, neither resultant nor giving result, does not require any object, is not classified as past, present or future." Ronkin (2005), pp. 177–178. Though it is not accessible by discursive or conceptual thought, it is a dhamma that can be cognized or attained by the mind.
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Self-luminosity means being directly cognizable without dependence on anything else; and being different from that is hetu ('proximal or concomitant cause'). The assumed difference between Brahman that is cognized and the Brahman that cognizes is imaginary (kalpanika) because in reality there is no difference. The assumed difference between Brahman on the one hand and Jiva and Ishvara on the other is not based on luminosity but on other dharmas (jivatva and ishvaratva) (Advaita-siddhi 22-23). Ishvaratva is due to the Upadhi of Avidya.
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His system is tinged with panentheism. God Himself, as the first cause of all causes, can neither be conceived nor cognized, and can not even be mentioned; the name "En Sof" (Infinite) is a mere makeshift. Even the Keter Elyon, the first Sefirah, can not be conceived or imagined; it is coeternal with the En Sof, although only its effect; it is what is called in Scripture "His Name." By means of it the other sefirot emanated from God, being the various manifestations through which the Godhead makes Himself cognizable.
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Some psychologists believe that a search for meaning is common in conspiracism. Once cognized, confirmation bias and avoidance of cognitive dissonance may reinforce the belief. In a context where a conspiracy theory has become embedded within a social group, communal reinforcement may also play a part. Inquiry into possible motives behind the accepting of irrational conspiracy theories has linked these beliefs to distress resulting from an event that occurred, such as the events of 9/11. Additionally, research done by Manchester Metropolitan University suggests that “delusional ideation” is the most likely condition that would indicate an elevated belief in conspiracy theories.
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According to Sankara, aham (I-sense secured in introspection, visayi) and idam (thou-sense sense secured in extrospection, visaya) are polarly related, they are as opposed as light and darkness. Idam Brahman refers to etadakshara - Brahman as the objective unity and the tadakshara – Brahman refers to the subject, the Atman i.e. Brahman as Itself, which cannot be an object matter of pramana-jnana since the Atman is non-dual and does not have the knowing and the known in it. Reality is to be cognized objectively as an idam as the goal by looking inwards otherwise the vidhi-vakyas would serve no purpose.
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The physical motion of the hand is controlled by the primary motor cortex, also located in the frontal lobe, and the right cerebellum. Writing creatively and generating ideas, on the other hand, is controlled by the limbic system, specifically involving the activity of the hippocampus, which is important in the retrieval of long-term memories. Words and ideas are cognized and understood by the temporal lobes, and these temporal lobes are connected to the limbic system. Image of the hippocampal gyrus Although hypergraphia cannot be isolated to one specific part of the brain, some areas are known to have more of an effect than others.
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Cognitive development is a field of study in neuroscience and psychology focusing on a child's development in terms of information processing, conceptual resources, perceptual skill, language learning, and other aspects of the developed adult brain and cognitive psychology. Qualitative differences between how a child processes their waking experience and how an adult processes their waking experience are acknowledged (Such as object permanence, the understanding of logical relations, and cause-effect reasoning in school- age children). Cognitive development is defined as the emergence of the ability to consciously cognized, understand, and articulate their understanding in adult terms. Cognitive development is how a person perceives, thinks, and gains understanding of their world through the relations of genetic and learning factors.
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The third stage samīpya — is intimacy with the Divine — corresponding to the unconscious dreamless state of consciousness – God-realization occurs when the nature of the saguṇa īśvara is cognized and one surrenders to Him/Her. When this stage is achieved then the person gets the freedom from all self-effort to achieve liberation, freedom from religion and its bondage and the relinquishing of all self-imposed burdens – achieving a state of equanimity, tranquility, abiding joy and peace. STAGE 4. The final stage sāyujya — communion with, or unification with the Absolute Godhead — corresponding to the Turiya or inconceivable and inexpressible fourth state of consciousness – a merging with the Godhead bordering on complete identity.
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1, 4.2.4 among others.SC Vidyabhushan and NL Sinha (1990), The Nyâya Sûtras of Gotama, Motilal Banarsidass, , pages 10, 29–32, 105, 158 This discussion is similar to those found in other schools of Hindu philosophy, expands on the theory of doubt presented by Kanada in the Vaisheshika school, but disagrees with the Charvaka school's theory of doubt and consequent "there is no empirical knowledge ever".Karl Potter (2004), The Encyclopedia of Indian Philosophies: Indian metaphysics and epistemology, Volume 2, Motilal Banarsidass, , pages 170–172 The theory of doubt, according to the Nyayasutras, starts with the premise that doubt is part of the human learning process and occurs when conflicting possibilities exist with regard to a cognized object.
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Rappaport received his Ph.D. at Columbia University and held a tenured position at the University of Michigan. One of his publications, Pigs for the Ancestors: Ritual in the Ecology of a New Guinea People (1968), is an ecological account of ritual among the Tsembaga Maring of New Guinea. This book is often considered the most influential and most cited work in ecological anthropology (see McGee and Warms 2004). In that book, and elaborated elsewhere, Rappaport coined the distinction between a people's cognized environment and their operational environment, that is, between how a people understand the effects of their actions in the world and how an anthropologist interprets the environment through measurement and observation.
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Whilst spearheading campaigns against a myriad of disease epidemics and parasitological epidemiology research—in the rustic and urbanite regions across East and Central Africa—he'd come face-to-face with the abominable high rates of poverty among the native populations and the ensuing undue repugnant healthcare and hygiene woes borne by those communities. This shattering firsthand experience led him to explicate that excessive emphasis was being placed on political fulcrum at the detriment of critical socioeconomic, healthcare, and intellectual infrastructural rudiments. This experience caused him to ardently use his skills and influence crusading for the latter, while engaging peripherally in the former. He cognized health care as a basic human right long before the 1978 Alma Ata Declaration proclamation.
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Antecedently, he was an austere vocal critic of indigenous practices that placed the wellbeing of native communities in peril and easy prey to the quackery of guileful practitioners—he worked towards getting those charlatanism practices extirpated. Moreover, he advocated for regulating native ethno-medicinal practices and outlawing those that were insanitary or insalubrious through erudition programs tailored to specific native communities’ socioculturalism. Congruently, he encouraged a scientific approach to traditional medicinal modalities, vis-à-vis, enacting of quality control criteria such as dosage guidelines in conjunction with promoting proven evidence-based time-tested and outcome-driven ethno-medicine. He presciently cognized that this could only be achieved through colorable scientifically modeled studies to authenticate the safety and efficacies of indigenous healing methods akin to the European or westernized medicine.
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"Cognitive Constraints on Compositional Systems" is an essay by Fred Lerdahl that cites Pierre Boulez's Le Marteau sans Maître (1955) as an example of "a huge gap between compositional system and cognized result," though he "could have illustrated just as well with works by Milton Babbitt, Elliott Carter, Luigi Nono, Karlheinz Stockhausen, or Iannis Xenakis". (In semiological terms, this is a gap between the esthesic and poietic processes.) To explain this gap, and in hopes of bridging it, Lerdahl proposes the concept of a musical grammar, "a limited set of rules that can generate indefinitely large sets of musical events and/or their structural descriptions." He divides this further into compositional grammar and listening grammar, the latter being one "more or less unconsciously employed by auditors, that generates mental representations of the music". He divides the former into natural and artificial compositional grammars.
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According to the Yogacara phenomenology the ālambana condition, whether immediate direct or remote, means if there exists a dharma it will have a distinct appearance, the mind will sometimes correspond with it (lakshana) for that dharma to be cognized and perceptually grasped. This condition leads to the awakening which results in the ending of the eight consciousnesses and replacing them with four enlightened cognitive abilities. The Buddhist consider ālambana as a cause same as hetu, samanantara and adhipati, they consider it to be the object- condition which is taken as the cause in the production of knowledge and mentals, such as citta and caitta. According to Nagarjuna there are three motivational contexts of love and compassion viz, sattva-ālambana, motivated by the similarity of one’s self with other selves, dharma-ālambana, motivated by the sameness of psycho-physical elements, and ānalambana which is not motivated by these two i.e.
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The essential basis he finds in the real consciousness, of self as an active striving power, and the stages of its development, corresponding to what one may call the relative importance of the external conditions and the reflective clearness of self-consciousness he designates as the affective, the perceptive and the reflective. In connexion with this Biran treats most of the obscure problems which arise in dealing with conscious experience, such as the mode by which the organism is cognized, the mode by which the organism is distinguished from extra-organic things, and the nature of those general ideas by which the relations of things are known to us – cause, power, force, etc. In the last stage of his philosophy, Biran distinguished the animal existence from the human, under which the three forms above noted are classed. And both from the life of the spirit, in which human thought is brought into relation with the supersensible, divine system of things.
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Locke set up a relationship between mind (subject) and outer world (object) wherein the mind is set in motion by objects producing sensations but also has an internal activity of its own (reflection) that acts on the sensations to create perception and conceptions. For Locke, the activity of mind is paramount, as for Bacon, and it is only through the activity of mind (consciousness) that the outer world can be ‘realized’ as causative and as actual. Identity for Locke lay in the capacity for the ‘I’ (consciousness) to unite disparate ‘deeds’ or actions of nature (as cognized by the mind), into a meaningful unity. For Locke, identity of self exists in nothing other than participation in life (the etheric) by means of fluctuating particles of matter rendered meaningful and real by acts of the mind and consciousness. The Romantics, as Locke, refused to accept the view that life is a product of “the chance whirlings of unproductive particles” (Coleridge).
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