In continuation of the previous post the-power-of-stories-1, story telling changed completely with the invention of the printing machine in 1450. A story was not recited orally and collectively, but it became an individual solitary activity. How did this shift in stories status affect us?
As aforementioned, a story became written in a book for a solitary individual activity. At its start, reading was the rich and educated pleasure. So, the story lost its collective social and sociable aspect and turned into, not only a solitary activity, but a social class matter.
As we all know it today, reading has many benefits on the brain and on human faculties despite the social segregation it brought for a very long time. Progressively, people became individualistic in a way and more of thinkers. Reading is a slow activity that developed critical thinking, discussions and debates which didn’t exist massively in ancient times. All types of books began to emerge with all types of topics. Books helped science, knowledge, art, philosophy and much more to evolve. This meant, more reasoning, more curiosity and depth, more emancipation.
In other words, political revolutions wouldn’t have taken place, hadn’t the book been invented.
Contrary to common beliefs that technology and machines being the ultimate impact on populations, stories make the world go ’round and round. Mythologies, religions, legends still have the same power on us like they did centuries ago. That being said, what is their source of power? And how did they evolve?
In ancient times, myths and legends were of oral traditions. A story teller, with highly distinctive talents, would tell a story in front of a crowd. Stories were then a collective activity. The force of a story could be found in both the orality and the collective activity.
When a story is told orally by a story teller, it enhances human faculties such as awareness, imagination, concentration, listening; and for the smarter ones, critical thinking. However, since the mass was not educated, these stories became their system of beliefs which Karl Gustav Jung referred to as the Collective Unconsciousness. In addition to all the above, the fact that story telling was a collective activity, it encouraged sociability and interaction between people.
How had things changed with the invention of the printing machine?
Il est communément admis que la conscience (Cs) est ce qui définit l’homme et ce qui serait une garantie de son autonomie. Cependant, l’on se demande parfois pourquoi on n’est pas libre, pourquoi on a des addictions, pourquoi on n’arrive pas à dépasser certains traumatismes etc. Ces questions ne remettent-elles pas en question la corrélation de la Cs et de l’autonomie du sujet?
Ci-contre, un plan de dissertation dont la question est: La Cs garantit-elle l’autonomie du sujet?
It is said that the relationship with the mat is the same like the relationship to life. Some days we love life and some others, a lot less. So, it is not strange to be in and out of yoga, and I mean by yoga here is the physical yoga or asanas.
I have much respect to disciplined yoga students with daily practice. But I am not disciplined and this attitude of mine made me wonder and ask questions here and there. As a skeptic myself, I thought something was wrong with me. However I came into a deep realization.
Yoga is not only a workout as it has been marketed on social media as I have written about it on a previous post The IG Yoga. Yoga is made of my many paths to enlightment and Hatha yoga or asanas is one of them.
Looking closely at my behaviour, I noticed that yoga makes one connected to the universe. When my connectivity to the universe weakens due to daily life hassles, I feel it in my body which makes me unroll my mat and practice.
The terms “creativity” and “innovation” are frequently used interchangeably. While there is some overlap between them, they are distinct. It’s critical to comprehend and implement this distinction in your innovation strategy. The act of inventing something new, whether it’s a variant on a theme or something entirely new, is known as creativity. The act of […]
Nous sommes formés de temps et par le temps. L’être humain conscient s’inscit dans l’historicité de par sa conscience qui fait du temps un élément majeur dans la vie de l’homme. C’est la raison pour laquelle l’homme a créé la montre, l’horloge, l’emploi de temps, les fuseaux horaires etc. Cette historicité spécifique à l’humanité a permis la conscience de la finitude ou de la mort. L’homme sait qu’il est un être pour la mort comme disait Heidegger. Il voit ses conséquences sur les transformations de son visage, de son corps, sur les autres et les choses de la nature et du monde. D’où le fantasme humain de remonter le temps ou de le suspendre, d’en effacer ses traces sur le corps et sur les choses, de travailler pour allonger l’espérance de vie et ce jusqu’à l’immortalité. L’arbre de l’immortalité n’était-il pas le deuxième arbre interdit à Adam et Eve?
Maitriser le temps, c’est devenir Dieu!
Alors comment concevoir le temps? Est-il cyclique ou linéaire et téléologique? Est-il malgré notre conception majeure du temps relatif? Le temps est-il objectif ou subjectif?
Vous trouverez ci-contre un cours sur les différents concepts du temps pour essayer de répondre brièvement à ces questions:
Atrocities everywhere: Afghanistan, the Middle East, climate change, cancel culture, violence, crisis on a global scale raise the question and skepticism about liberal democracies, New World Order, international organizations, multinationals, capitalism and in general, world politics and economics.
Are we forever stuck in the 20th century?
Main ideas and global political systems are still the same but with different tools. However, the world is in a new era. Logically speaking, using the same old methods for new encounters can only lead to the same mistakes but more complicated.
The 21st century, as aforementioned, has different problems, some of them are residue of the 20th century ideas and systems, a sort of continuum of the same disasters. Other issues are purely 21st century made. Isn’t it time to find new solutions before there is no turning back? Isn’t it time to create new fair systems of social justice?