It was highly telling in the way anything captured by an insentient machine can be.
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I was above nothing, not even when the sorry Cleveland Cavaliers hosted the mostly insentient New York Knicks.
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But what stays with you is Jeremy, hounded by strangers competing to report sightings of him as if he were an insentient avatar in some violent video game.
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Epic feats of reclamation must at times be undertaken to rescue Duchamp's oeuvre from artspeak's insentient sediment of sloppy seconds, placebos or platitudes perfunctorily passed around, predigested, reheated, then regurged — said by Duchamp never.
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"In a world... Where humanity will literally go extinct if men don't get to bone busty insentient sex robots…" That's essentially the premise of the first-ever virtual reality creation from hentai and adult game maker Nutaku: SexBot: Quality Assurance Simulator.
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106 Pañchārtha bhāshyadipikā divides the created world into the insentient and the sentient. The insentient is unconscious and thus dependent on the conscious. The insentient is further divided into effects and causes. The effects are of ten kinds, the earth, four elements and their qualities, colour etc. .
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Furthermore, the Daojiao yishu distinguishes four categories of ganying according to whether the agent and recipient of the stimulus are sentient or insentient, for example, the bell sounding at the collapse of the bronze mountain is in the third category of an insentient object stimulating a response in an insentient object (Sharf 2002: 96-97).
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The later Tiantai scholar Zhanran would expand the Tiantai view of buddha nature, which he saw as synonymous with suchness, to argue for the idea that insentient rocks and plants also have buddha nature.Shuman Chen. Buddha- Nature of Insentient Beings. Encyclopedia of Psychology and Religion , 2nd ed.
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Achit is the world of insentient entities as denoted by matter or more specifically the non-conscious Universe. It is similar to the Prakriti of Samkhya system.
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Vedanta Desika defines Vishishtadvaita using the statement, Asesha Chit-Achit Prakaaram Brahmaikameva Tatvam: Brahman, as qualified by the sentient and insentient modes (or attributes), is the only reality.
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Cowell and Gough (1882), p. 104-105. Pashupatas disapproved of Vaishnava theology, known for its doctrine servitude of souls to the Supreme Being, on the grounds that dependence upon anything could not be the means of cessation of pain and other desired ends. They recognised that those depending upon another and longing for independence will not be emancipated because they still depend upon something other than themselves. According to Pāśupatas, soul possesses the attributes of the Supreme Deity when it becomes liberated from the 'germ of every pain'.Cowell and Gough (1882), p. 103 Pāśupatas divided the created world into the insentient and the sentient. The insentient was the unconscious and thus dependent on the sentient or conscious. The insentient was further divided into effects and causes.
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The Kshetra or the field refers to the body which is material, mutable, transitory and perishable, the Kshetrajna refers to the conscious knower of the body who is of the same essence as Knowledge, immutable, eternal and imperishable, the knower of the body is the soul residing in the body. Kshetra is Prakrti or matter which is insentient, and the knower of the Kshetra is the Purusha who is sentient. True knowledge is knowing and understanding both these two factors, the insentient and sentient. The knowledge of Prakrti only, is called the Apara Vidya or Lower knowledge, and that pertaining to the Purusha is called the Para Vidya or Higher knowledge.
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This involution follows the reverse stages to the sequence of evolution—e.g. Spirit to soul to mind to life to matter. Once the stage of insentient, lifeless matter is attained, then "something like the Big Bang occurs", whereupon matter and manifest world come into concrete existence, from which stage evolution follows.Wilber, Ken, Introduction: From the Great Chain of Being to Postmodernism in Three Easy Steps, Shambhala Publications, 2005.
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The effects were of ten kinds, the earth, four elements and their qualities, colour etc. The causes were of thirteen kinds, the five organs of cognition, the five organs of action, the three internal organs, intellect, the ego principle and the cognising principle. These insentient causes were held responsible for the illusive identification of Self with non-Self. Salvation in Pāśupata involved the union of the soul with God through the intellect.
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In his commentary on Chapter 3 of the Brahma Sutras, Sivananda notes that karma is insentient and short-lived, and ceases to exist as soon as a deed is executed. Hence, karma cannot bestow the fruits of actions at a future date according to one's merit. Furthermore, one cannot argue that karma generates apurva or punya, which gives fruit. Since apurva is non-sentient, it cannot act unless moved by an intelligent being such as God.
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However, as soon as Sir Percy climbs up the tower and through the window where the priests are being held, he realises that he has fallen into a trap – for waiting for him in the room are a dozen members of the Committee of Public Safety and his arch enemy Chauvelin. After a brief fight where Percy gets a good thrashing, they tie him securely to a table and lock the door, leaving him a helpless prisoner, little more than an insentient log...
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The causes are of thirteen kinds, the five organs of cognition, the five organs of action, the three internal organs, intellect, the ego principle and the cognising principle. These insentient causes are held responsible for the illusive identification of Self with non-Self. The sentient spirit, which is subject to transmigration is of two kinds, the appetent and nonappetent. The appetent is the spirit associated with an organism and sense organs, whereas the non-appetent is the spirit without them.
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Tattva connotes reality or truth in Jain philosophy, and is the framework for salvation. According to Digambara Jains, there are seven tattvas: the sentient (jiva); the insentient (ajiva); the karmic influx to the soul (Āsrava); bondage of karmic particles to the soul (Bandha); stoppage of karmic particles (Saṃvara); wiping away of past karmic particles (Nirjarā); and liberation (Moksha). Śvētāmbaras add two further tattvas, namely good karma (Punya) and bad karma (Paap). The true insight in Jain philosophy is considered as "faith in the tattvas".
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Thanks to fusimotor activation, the afferent signal from muscle spindles remains efficient in monitoring large changes of muscle length without turning silent during muscle shortening. On the other hand, very small intramuscular events are monitored as well, thanks to the extreme sensitivity of the sense organ. An example is the small pulsatile component of the muscle contraction which is due to a periodic fluctuation at 8–10 Hz of the motor command. These small variations are insentient but readily monitored by the population of spindle afferents.
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They are akin to the tremor we may experience when emotionally excited. The functional significance of the insentient spindle response to faint intramuscular events remains to be assessed. However, it seems likely that detailed information on large as well as small mechanical events in the muscles is essential for neural systems in the brain to produce appropriate commands for dexterous movements. Microneurography has demonstrated that our brains make use of detailed proprioceptive information not only by deep sense organs but by cutaneous mechanoreceptors as well.
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Kapila introduces the concept of Pradhana, the matter from which the world has been created. According to the Samkhya School, Pradhana is the original root of matter defined as the state of equilibrium of the three Gunas – Sattva, Rajas and Tamas, the three modes of Prakrti ('material nature'). Prakrti is eternal and all-pervading, unlimited and the material cause, eternally producing everything but insentient. Purusha is unproduced, free from all action and modification, without attributes, all-pervading consciousness, individual and separate for each body.
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Mass donation of clothes to poor people (Vastraseva), or blood donation camp or mass food donation (Annaseva) for poor people is common in various Hindu religious ceremonies. Swami Sivananda, an Advaita scholar, reiterates the views in his commentary synthesising Vedanta views on the Brahma Sutras, a Vedantic text. In his commentary on Chapter 3 of the Brahma Sutras, Sivananda notes that karma is insentient and short-lived, and ceases to exist as soon as a deed is executed. Hence, karma cannot bestow the fruits of actions at a future date according to one's merit.
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The ten Mahāvidyās are bestowers or personifications of transcendent and liberating religious knowledge; the term Vidyā in this context refers to power, essence of reality and the mantras. The gentle and motherly forms of Goddess Sri Vidyā are 'right-handed'. When the awareness of the 'exterior' (Shiva) combined with the "I" encompasses the entire space as "I" it is called sada-siva-tattva. When later, discarding the abstraction of the Self and the exterior, clear identification with the insentient space takes place, it is called isvara-tattva; the investigation of these two last steps is pure vidyā (knowledge).
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These scripts extend much further than the lexical definition of a word; they contain the speaker's complete knowledge of the concept as it exists in his world. As insentient machines, computers lack the encyclopaedic scripts which humans gain through life experience. They also lack the ability to gather the experiences needed to build wide-ranging semantic scripts and understand language in a broader context, a context that any child picks up in daily interaction with his environment. Further development in this field must wait until computational linguists have succeeded in programming a computer with an ontological semantic natural language processing system.
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D. C. Clark, a philosopher of mind and the author of Panpsychism and the Religious Attitude, argues that most "traditional Chinese, Japanese and Korean philosophy would qualify as panpsychist in nature." The Huayan, Tiantai, and Tendai schools of Buddhism explicitly attributed Buddha-nature to inanimate objects such as lotus flowers and mountains. Similarly, Soto Zen master Dogen argued that "insentient beings expound" the teachings of the Buddha, and wrote about the "mind" (心,shin) of "fences, walls, tiles, and pebbles". The 9th-century Shingon Buddhist thinker Kukai went so far as to argue that natural objects such as rocks and stones are part of the supreme embodiment of the Buddha.
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Cow slaughter laws in various states of India Hinduism holds vegetarianism as an ideal for three reasons: the principle of nonviolence (ahimsa) applied to animals; the intention to offer only "pure" (vegetarian) or sattvic food to a deity and then to receive it back as prasad; and the conviction that an insentient diet is beneficial for a healthy body and mind and that non-vegetarian food is detrimental for the mind and for spiritual development. Buddhist vegetarianism has similar strictures against hurting animals. The actual practices of Hindus and Buddhists vary according to their community and according to regional traditions. Jains are especially rigorous about not harming sentient organisms.
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In order to remain a shining hero to the people, armed with his new Gundam, John Bull Gundam (which was renamed to Royal Gundam in the dub), he has become addicted to stimulants and resorts to cheating tactics with the help of his devoted wife, Manon. Despite these cheating ways, he still speaks of the ugly truths of life and what it really means to be a fighter. He is later killed due to a drug overdose from taking too many stimulants during his match against Domon Kasshu. Eventually, he is resurrected with DG cells as an insentient shell of his former self, completely mute and only acting under direct guidance from another member of the Devil Corps.
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A living being is a union of Prakriti and Purusha, posits Samkhya-karika in verses 20-21.S Radhakrishnan and CA Moore (1967), A Source Book in Indian Philosophy, Princeton University Press, , pages 433-434 The Prakriti as the insentient evolute, joins with Purusha which is sentient consciousness.Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass, , pages 12-13 The Karika states that the purpose of this union of Prakriti and Purusha, creating the reality of the observed universe, is to actualize a two-fold symbiosis. One, it empowers the individual to enjoy and contemplate on Prakriti and Purusha through self- awareness; and second, the conjunction of Prakriti and Purusha empowers the path of Kaivalya and Moksha (liberation, freedom).
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CHIH-MIEN ADRIAN TSENG, A COMPARISON OF THE CONCEPTS OF BUDDHA- NATURE AND DAO-NATURE OF MEDIEVAL CHINA. Jizang was also one of the first Chinese philosophers to famously argue that plants and insentient objects have Buddha nature, which he also termed true reality and universal principle (dao). In the 20th century, the influential Chinese master Yin Shun drew on Chinese Madhyamaka to argue against any Yogacara influenced view that buddha nature was an underlying permanent ground of reality and instead supported the view that buddha nature teachings are just an expedient means. Yin Shun, drawing on his study of Indian Madhyamaka promoted the emptiness of all things as the ultimate Buddhist truth, and argued that the buddha nature teaching was a provisional teaching taught in order to ease the fear of some Buddhists regarding emptiness as well as to attract those people who have an affinity to the idea of a Self or Brahman.
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Universal response is that of heaven, which responds out of compassion to all without distinction; differential response, is geared to biekan 别感 "specific stimuli", such as when Laozi gave the Daodejing to Yinxi (Sharf 2002: 96) . The (7th century) Buddhist-influenced text Daojiao yishu 道教義樞 "Pivotal Meaning of Daoist Teachings" has a section titled Ganying yi 感應義 "The Meaning of Stimulus Response", which depicts the sage as one who spontaneously and appropriately ganying responds to stimuli, and enumerates six categories of stimulus and six of response. The six categories of stimulus are grouped into three pairs: "principal" (正) and "proximate" (附), whether the stimulus is initiated by a self-aware mind or an insentient object, "universal" (普) and specific "preferential" (偏), and "manifest" (顯) and "hidden" (陰) stimuli. The six categories of response are: through "pneuma" (氣), specifically the "primal pneuma" (元氣), a response through "forms" (形), response through "language" (文), "sages" (聖), "worthies" (賢), and "transmitted" response (袭).
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The Dualistic school of philosophy initiated by Anandatirtha draws its support from the afore-cited passage as well as from the passage of Katha Upanishad I.3.1 of an earlier Upanishad that speaks about two souls which taste the fruits of action, both of which are lodged in the recess of the human heart, and which are different from each other as light and shade, that carried the flaw—how could the Universal soul be regarded as enjoying the fruits of action? The followers of Madhava draw their support from the Bhagavad Gita XV.16 that speaks about two persons in this world, the Mutable and the Immutable; the Mutable is all these things, while the Immutable is the one who exists at the top of them, one is the Jivatman and the other, Paramatman. Jivatman is chit, the sentient, and Paramatman is Isvara, both have the same attributes; they are inseparably present together on the tree which is achit, the insentient, or the gross Avidya component of existence. Jivatman and Paramatman are both seated in the heart, the former is driven by the three modes of nature and acts, the latter simply witnesses as though approving the former's activities.
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