- Searching For A Cure For Japan's Loneliness Epidemic | HuffPost
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Searching For A Cure For Japan's Loneliness Epidemic | HuffPost
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Japan Post is a speedy delivery service that delivers to more than countries. With an effective tracking system and insurance program, EMS is able to offer a secure delivery worldwide. The grey area. The intangible. The complexity. The unexplainable. Humanity never seemed black or white but a spectrum of grey. That was what attracted me more than pure facts as we had come to know it.
This became a constant source of guilt for me, especially since moving to the Western society as an adult and studying the arts where individual statement seemed so important. So here I am, trying to grapple the impossible, within the restriction of merely words. The most thinkable starting point for me in this search was language and words, my other constant obstacle and reminder of a void in communication.
Wittgenstein, L. Philosophical Investigations. Greene, D. Stanford University. Theory of Mind Internet Encyclopedia of Philosophy. Check reference image. Okrent, A. Sapir, E. Language: An Introduction to the Study of Speech. New York: Harcourt, Brace. Kohama, I. Stang, Nicholas F. Zalta ed. Words are but symbols for the relations of things to one another and to us; nowhere do they touch upon absolute truth Through words and concepts we shall never reach beyond the wall off relations, to some sort of fabulous primal ground of things.
Nietzsche, F. Philosophy in the Tragic Age of the Greeks. Washington DC: Regnery Publishing. What are words: Learn through experience. Shape your world. Why do we think that when we communicate in words, others understand them the same way that we do? A simple answer could be that we have dictionaries to fall back on, giving us definitions and etymology, and the thesaurus to reassure us that our thoughts are expressible in innumerable ways and will eventually land on the right one. In social psychology, the false consensus effect 3 can also be referred to. It is, simply put, how we tend to project our way of thinking onto other people, assuming other people think the same way as we do.
We have developed our Theory of Mind 4 , a cognitive behavior to ascribe mental states to other people, and yet we still can not escape this assumption. In many cases, this assumption can act as a lubricant in everyday social interactions, allowing an extent of smoothness and linearity in the conversation. We are taught from a young age to read and write, spell out words we will probably never use, and receive brownie points for knowing the longest word in the dictionary. The more words you know the better.
But why? That means that the more words we have, we could potentially have a wider range of thought and ways to put them out to our external environment. It is similar to how culture is an organic and long-term crowd-sourced result of human activity, yet dissimilar in the sense that cultures are usually exclusive to the contributors and followers labelling themselves as part of the group also contributors. Not to mention these are theoretical constructs of our mental life, a space in which we can only access alone and never fully identify.
They are a purely psychological concept that does not correspond to somatic structures of the brain such as neuroscience.
Freud, keen and cautious, had emphasized the fact that they were nothing more than models, but his disciples and successors daringly utilized these words as if they were pre-existing entities, raising highly speculative debates. God, time, or particles are the same in the sense that once coined or verbalized, the presence of an entity that was once an abstract concept starts closing in, raising the inevitable debate of its credibility, existence, and the whats-its.
Once something is, it is all but natural for humans to be curious of the whys-its, hows-its, wheres-its and take on deeply philosophical investigations. Even when abstract concepts such as time and space are being discussed as a priori condition, all terms coined around this discussion come from our surrounding environments and physical experiences. We have no other way to formulate abstract ideas and make them understandable or measurable. Reflecting our physical experiences into the metaphysical discussions allow us to, exchange better, although perhaps never quite entirely.
Words will fail us only if we treat them as content, complete communicators in itself.
Intermediation will never seem fully functional, if we intend our minds to be understood by others rather than interpreted. We tend to understand that intuitively when it comes to images, music, or any other artform, but words have less of that luxury. A writer creates his or her sentences on the page, but the minute they are released to the world, they belong to the readers.
Mattijs van de Port, an anthropologist who works primarily with footage, specifically essay films, states that when textual and audio-visual anthropologies come together under one roof, one may make up for what the other lacks. I cannot emphasise enough that Van de Port does not diminish what words can accomplish; instead he sought greatest power in the combination of both words and film in his practice.
It seems illogical to discuss taking in receiving and implication of the words intention , when the receiving will be done second-handedly in anycase.
Point being, both footage and words are intermediation, and the receiver will ultimately have their own judgements towards whatever mediation takes place. Perhaps the level of interpreting done by the author through production differs; however this still was not enough to convince me that the receiver will have a better understanding with less interpretation done throughout the process of making. It bears an ontological relation to its referent. I would disagree, that if we acquire meanings to words through experience, our vast collection of memories of first hand experiences are the referents to our vocabularies.
I did not recognise this as a bodily experience before.
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It does not touch me on the surface of my skin, or create a reflex in my muscles. I feel hooked, by a force making me read the same lines over and over again, mouthing them to imprint them stronger to my mind. In extreme cases, I even feel a chill down my spine, hair rise on the back of my neck. The words resonate with what was within me, pulling it out of my sub-conscience into somewhere closer to the surface of my body. Words trigger the imagination, which produces an endless stream of mental images. Philosopher Peter Carruthers has argued that there is a type of inner, explicitly linguistic thinking that allows us to bring our own thoughts into conscious awareness.
Like a Gieger counter for issues that deeply matter, when they allow the words to come out, the emotion comes pouring in. The power of words, for now at least, might be its capacity to inhabit what exceeds what we know to be true in our conscious minds, but laying somewhere deeper, waiting to be discussed. And in my case this experience with words is so transcendent that it urges me to preserve that moment I was caught broadside. By writing it down and pasting it to the wall may not entirely encapsulate what had come over me; but it is an attempt and my way of worship. In Love with my Footage: notes on the psychodynamics of mediation.
Morgan, D. University of California Press. Sobchack, V. Iser, Wolfgang. Carruthers, P. The Illusion of Conscious Thought. Journal of Consciousness Studies, 24 No. The Unknowable, The Faith: Ambiguity in the Japanese Language Finally it has become unavoidable to talk about Japan: my homeland not birth country , my mother-tongue although I prefer to mix with English , my haven only when I am away and longing for it , and my cultural spine.