Causality: one thing does not act unidirectionally and isolatedly on another, but folding in all aspects of the situation, including the observer. To get quite technical, Barad goes on to define what she calls an "agential cut," which is what happens when something within a phenomenon (like the photon observer in the above experiment) enacts a local causal structure, defining behavior in that local system and excluding certain eventualities from occurring. Barad, following Niels Bohr, concludes that the results of this experiment mean that even at the fundamental level of physics, there are no independently existing objects with inherent characteristics. Her argument takes as its foundation the famous "double slit" thought experiment. Even before systems of thought comes into play, the 5 human sensing apparatus enact a different understanding of causality than those of a bat. The relational view of agency affects every level of our belief systems. Responsibility: agency not as increasing total responsibility and autonomy, but the ability to share and remake responsibility with others. Share a session with a couple of your friends.
I want to share yoga, make it accessible, make it enjoyable and make it an integral part of people's lives as I understand first-hand the power of yoga and how it can bring release, happiness and inner harmony. Modifications such as a shallower bend can be considered. Disconnected nodes mean there are no affordances in the local system in that can be sensed. In this new view of agency, is there not the possibility for a different understanding of objects and beings? From this perspective, it is impossible to look at objects as totally dead and lifeless, animals and plants as deterministic little machines executing their programs. From our exclusive humanist view, it’s easy to accuse theories like this of "incorrectly" anthropomorphizing plants and animals (see again the categorical distinction made between between humans and nonhumans). Or again with plants, the leaves of rubber plants have a central groove and grow in a way that channels water flow to the plant’s base: rain and water is literally represented in the shape of the leaves.
Make it a daily practice to acknowledge the gifts, both big and small, that you have been given. Great for those wanting a slower practice with more detailed instruction focusing on feeling into our practice rather than making shapes. In this view, not only do they have their own way of making meaning, but they once again can impose their meanings on us. Or a better example: we understand certain things to be possible and impossible because we believe we have only 5 senses. Wouldn’t we be deceiving ourselves about what is possible if we start talking to trees? Our senses and affordances produce the possible. Gibson’s theory of affordances suggests that our meanings are not just in our minds, but created in relation to other entities, inanimate and animate. Affordances and Karen Barad’s experiments take us away from the "atomic" world view that underpins classic Newtonian physics, which sees the world as made up of aggregates of discrete atomic entities, bumping around in the void. Regardless of naming, they go beyond our everyday anthropocentric view of representation and symbols, and capture a relational dynamic of active communication between beings, between humans and humans, humans and nonhumans, and nonhumans and nonhumans.
Dynamic yoga is not only meditative but also physically challenging. The original Power Yoga was developed and founded by Beryl Bender Birch but is now a term used to describe many vigorous vinyasa styles. It seems to me that exclusive humanism, as a discourse, an epistemology, and an ontology of agency, is a local causal structure we find ourselves in now. On the top right where FALC was, we now cede maximum agency to the order of the sacred. 2. Roll your hips and legs to the left, coming onto your outer left leg so your right hip is stacked on top of the left. We will at least be depriving ourselves of agency, right? The assumption therein is that magic will help people gain control over the world. There’s this persistent meme, the origin of which I don’t know, that people turn to magic in times of uncertainty. This view of full automation helps explain the current cultural obsession with the medieval and the popular revival of magic.
Essentials of Dynamic Yoga
by Nancee Rydge (2024-11-09)
Causality: one thing does not act unidirectionally and isolatedly on another, but folding in all aspects of the situation, including the observer. To get quite technical, Barad goes on to define what she calls an "agential cut," which is what happens when something within a phenomenon (like the photon observer in the above experiment) enacts a local causal structure, defining behavior in that local system and excluding certain eventualities from occurring. Barad, following Niels Bohr, concludes that the results of this experiment mean that even at the fundamental level of physics, there are no independently existing objects with inherent characteristics. Her argument takes as its foundation the famous "double slit" thought experiment. Even before systems of thought comes into play, the 5 human sensing apparatus enact a different understanding of causality than those of a bat. The relational view of agency affects every level of our belief systems. Responsibility: agency not as increasing total responsibility and autonomy, but the ability to share and remake responsibility with others. Share a session with a couple of your friends.
I want to share yoga, make it accessible, make it enjoyable and make it an integral part of people's lives as I understand first-hand the power of yoga and how it can bring release, happiness and inner harmony. Modifications such as a shallower bend can be considered. Disconnected nodes mean there are no affordances in the local system in that can be sensed. In this new view of agency, is there not the possibility for a different understanding of objects and beings? From this perspective, it is impossible to look at objects as totally dead and lifeless, animals and plants as deterministic little machines executing their programs. From our exclusive humanist view, it’s easy to accuse theories like this of "incorrectly" anthropomorphizing plants and animals (see again the categorical distinction made between between humans and nonhumans). Or again with plants, the leaves of rubber plants have a central groove and grow in a way that channels water flow to the plant’s base: rain and water is literally represented in the shape of the leaves.
Make it a daily practice to acknowledge the gifts, both big and small, that you have been given. Great for those wanting a slower practice with more detailed instruction focusing on feeling into our practice rather than making shapes. In this view, not only do they have their own way of making meaning, but they once again can impose their meanings on us. Or a better example: we understand certain things to be possible and impossible because we believe we have only 5 senses. Wouldn’t we be deceiving ourselves about what is possible if we start talking to trees? Our senses and affordances produce the possible. Gibson’s theory of affordances suggests that our meanings are not just in our minds, but created in relation to other entities, inanimate and animate. Affordances and Karen Barad’s experiments take us away from the "atomic" world view that underpins classic Newtonian physics, which sees the world as made up of aggregates of discrete atomic entities, bumping around in the void. Regardless of naming, they go beyond our everyday anthropocentric view of representation and symbols, and capture a relational dynamic of active communication between beings, between humans and humans, humans and nonhumans, and nonhumans and nonhumans.
Dynamic yoga is not only meditative but also physically challenging. The original Power Yoga was developed and founded by Beryl Bender Birch but is now a term used to describe many vigorous vinyasa styles. It seems to me that exclusive humanism, as a discourse, an epistemology, and an ontology of agency, is a local causal structure we find ourselves in now. On the top right where FALC was, we now cede maximum agency to the order of the sacred. 2. Roll your hips and legs to the left, coming onto your outer left leg so your right hip is stacked on top of the left. We will at least be depriving ourselves of agency, right? The assumption therein is that magic will help people gain control over the world. There’s this persistent meme, the origin of which I don’t know, that people turn to magic in times of uncertainty. This view of full automation helps explain the current cultural obsession with the medieval and the popular revival of magic.