Perception is what puts us in contact with our present surroundings, while cognition is what makes us able to form beliefs, make decisions, and so on. Despite the seemingly obvious difference, drawing a strict line between perception and cognition has proven difficult. The distinction between perception and cognition has traditionally been presupposed in both the philosophy of mind and in psychology. The distinction is also deeply woven into our common-sense conception of the mind. However, a growing body of evidence purportedly shows that all kinds of cognitive states, including beliefs, purposes, and emotions systematically interact in intricate ways in generating perceptual representations. The alleged interaction between perceptual and cognitive processes challenges the assumption that there is a clear dividing line between perception and cognition, and might lead to us to doubt whether the categories reflect a real distinction in the mind at all
2 The fact that we take perception to be something which puts us in somewhat direct contact with our immediate external environments, and that we think that something has gone wrong when our perceptual experience does not correspond to the outside world, serves to illustrate how we ordinarily think of perception as something which, when working properly, presents the world to us *with the goal of presenting it the way that it actually is*. Cognition is meant to capture, roughly, the capacity of thought. Thinking is unlike perceiving in that it does not essentially involve, and is not limited to, the “here” and the “now”. I can think of things that happened years ago, even before I was born, I can wish for future things, I can imagine things that have never, or will never, exist, and so on. Cognition centrally involves reasoning, evaluation, knowledge, belief, memory, decision making and problem solving. Very roughly speaking, one could say that, as usually understood, while perception is the process of acquiring new information; cognition makes use of already existing information in its operations. 3 Whenever we find adaptation for a given property, as long as we can carefully show that the effect is not due to cognitive shifts in category boundary, and also not merely a result of low-level adaptation, I see no other possible explanation than that the effect is due to the visual system’s selective adjustment to the property in question, and consequently, that the property is perceptually represented. As it seems highly plausible that adaptation is a fundamental feature of perceptual processing, I find it plausible that every property that the perceptual system represents will show adaptation (although there might be complications with testing this for certain properties). Therefore, the intervening matter to conclude that the adaptation methodology has the potential to determinably distinguish perception from cognition. Till then, cognition and the perceptions do keep on shifting the FORCEFUL RECOGNITION which is not finite. (science in Cognitive field) 4 mahā-bhūtāny ahańkāro buddhir avyaktam eva ca indriyāṇi daśaikaḿ ca pañca cendriya-gocarāḥ icchā dveṣaḥ sukhaḿ duḥkhaḿ sańghātaś cetanā dhṛtiḥ etat kṣetraḿ samāsena sa-vikāram udāhṛtam *Translation of Bhagavad Gita 13.6-7* The five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions—all these are considered, in summary, to be the field of activities and its interactions. The entire cognition and the perception are chain within or with out or with the uncertainty of few links missing. 5 *Commentary by Sri Adi Shankaracharya of Advaita Sampradaya:* 13.6 Mahabhutani, the great elements: Those elements which are great owing to their pervasion of all midifications, and which are subtle. As for the gross elements, they will be spoken of by the word indriya-gocarah, objects of the senses. Ahankarah, egoism, which is the source of the great elements and consists of the idea of ‘I’. Buddhih, intellect, the source of egoism and consisting of the faculty of judgement; ca, and; its cause, the avyaktam eva, Unmanifest itself, the Undifferentiated, the power of God spoken of in, ‘Maya of Mine…difficult to cross’ (7.14). The word eva (itself) is used for singling out Prakrti (Nature). The Prakrti divided eightfold [The undifferentiated (avyakta), mahat, egoism and the five uncompunded subtle elements] is this much alone. The word ca (and) is used for joining the various categories. The dasa, ten; indriyani, organs : The five, organs ear etc., which are called sense-organs since they produce perception, and the (other) five organs-organ of speech, hands, etc.-which are called motor-organs since they accomplish actions. They are ten. Ekam ca, and the one-which is that?-the mind, the eleventh, possessed of the power of thinking etc. (see fn. on p. 173). Ca, and; the panca, five; indriya-gacarah, objects of the senses-such objects as sound etc. The followers of the Sankhya call these which are such the twenty-four categories. Thereafter, the Lord now says that even those qualities which the Vaisesikas speak of as the attributes of the sould are certainly the attributes of the field, but not of the Knower of the field: 13.7 Iccha, desire: Having experienced again an object of that kind which had given him the feeling of pleasure earlier, a man wants to have it under the idea that it is a source of pleasure. That is this desire which is an attribute of the internal organ, and is the ‘field’ since it is an object of knowledge. So also dvesah, repulsion: Having experienced again an object of that kind which he had earlier felt as a cause of sorrow, he hates it. That is this repulsion, and it is surely the ‘field’ since it is an object of knowledge. Similarly, sukham, happiness- which is favourable, tranquil, having the quality of sattva-is the ‘field’ since it is an object of knowledge. Duhkham, sorrow-which is by nature adverse-, that, too, is the ‘field’ since it is a knowable. Sanghatah is the aggregate, the combination, of body and organs. Cetana, sentience, is a state of the internal organ, manifest in that aggregate like fire in a heated lump of iron, and pervaded by an essence in the form of a semblance of Consciousness of the Self. That too is the ‘field’ because it is an object of knowledge. Dhrtih, fortitude, by which are sustained the body and organs when they get exhausted-that too is the ‘field’ becuase it is an object of knowledge. Desire etc. have been selected as suggestive of all the qualities of the internal organ. The Lord concludes what has been said: Etat, this; ksetram, field; savikaram, together with its modifications beginning from mahat (buddhi); has been samasena, briefly; udahrtam, spoken of. That ‘field’ which was referred to as, ‘This body is called the field’ (1), and is constituted by the aggregate of the constituents of the field has been explained in its different forms beginning from the great elements etc. ending with fortitude. The Knower of the field whose qualities are going to be described, and by realizing which Knower of the field along with His majesty Immortality follows-of Him, togehter with His attributes, the Lord Himself will narrate in the verse, ‘I shall speak of that which is to be known’ (12). But, for the present, the Lord enjoins the group of disciplines characterized as humility etc. which lead one to the knowledge of That (Knower of the field)-that group of humility etc. which are referred to by the word Knowledge since they lead to Knowledge, and owing to the existence of which one becomes appropriately competent for the realization of that Knowable, and being endued with which a monk is said to be steadfast in Knowledge: 6 Pathway towards Emotional Stability: The Bhagavad Gita states that individuals achieve emotional stability as a result of managing/controlling (a) their senses (Chapter II, Verse 58), (b) their desires (Chapter II, Verse 55), (¢) their anger (Chapter II, Verse 56) and (d) their mind (Chapter II,Verse 57). (a) Control of the Senses (Gunas): The senses of a person consists of three vital elements (gunas), namely, sattva (reflecting the characteristic features of knowledge and calmness), rajas (reflecting the characteristic features of activity and desire) and tamas (reflecting the characteristic features of laziness and ignorance) (ChapterXIV, Verses 5 &17). The three gunas are present in every individual in different proportions and they constantly act among themselves . In fact, the gunas are the foundations for evolving the personality features of individuals (Chapter XIV, Verses 11-13). Therefore, with the purification of the senses, the individuals personality is developed. According to the Bhagavad Gita, senses-control/senses-purification is an individual‟s internal process of experience from a pre-dominantly tamasic level to the rajasic state, and from a pre-dominantly rajasic level to the sattvic level of experience/existence (Chapter XIV, Verse l8). This inner journey is effected by doing any work/action based on one‟s own intention/ duty and not based on the result of the work/action (Chapter 11, Verses 47-49). (b) Control of Desires (Kama) -Desire Management:According to Indian tradition, desires may be of two kinds, namely, desires in accordance/approved by ethics (dharma) and desires in variance ¬ approved by ethics. The first kind of desires are termed as positive desires, while the second kind of desires are termed as negative desires. Therefore, when the Bhagavad Gita mention about desire-control, it refers to the negative desires.Accordingto the Bhagavad Gita, the negative desires of individuals are the greatest impediments towards progress (Chapter III, Verse 39) and these can be mitigated by the control of the senses (Chapter III, Verse 41). (c) Control of Anger (Krodha) -Anger Management:It is common knowledge that anger causes emotional disturbances in individuals. According to the Bhagavad Gita, anger causes individuals to forego the all important power of discriminating capacity, leading to their ruin (Chapter 11, Verse 63). The real cause for anger is due to unfulfilled desires (Chapter II, Verse 62). Therefore, when individuals manages/control their desires, the power of anger is controlled. (d) Control of Mind (Manas) -Mind Management:Mind is an important component of individuals. The Bhagavad Gita states that the general nature of the mind is always fickle, oscillating, ever fluctuating and unstable. The mind is continuously activated by two forces, amely, attachment (raga) and aversion (dvesa). This situation limits individuals to experience tranquility and peace (Chapter II, Verse 64).According to the Bhagavad Gita, the unstable mind may be managed/controlled by the spirit of renounciation (vairagya) of temporal factors/ gains and the repeated practice (abhyasa) of thesame (Chapter VI, Verse 35). To Sum Up:The Bhagavad Gita clearly deliberates on the state of emotional stability and its resultant benefits. Further, it also clearly presents the conditions and the factors to be controlled to achieve the state of emotional stability. Conclusion: From the above discussion, we are able to clearly understand the importance of emotions. A discussion on emotional intelligence in the light of the Bhagavad Gita brings out the following important perspectives: (a) emotional stability is not merely a skill but a state of existence/experience, (b) emotional stability is not merely managing emotions in a general way, but is involved in controlling different facets such as senses, desire, anger and mind. It is more specific as wellas more comprehensive, and (c) emotional stability is an intra-personal necessity in the new world order. In conclusion, we may state that the Bhagavad Gita‟s enlightened perspectives on emotional stability, involving the management of the senses, desire, anger and the mind, would enhance the skill-set of individuals in the new world order. This would result in the personal development of individuals, thereby positively impacting productivity and effective inter-personal communication in work place and society. 7 Thus it is a universal factors where every individual must come back to attain the common cause , not one university KR IRSD 81222 On Thu, 8 Dec 2022 at 07:35, Markendeya Yeddanapudi < [email protected]> wrote: > > > -- > *Mar*Cognition and Recognition > > > > Cognition is the direct experience of revelation from nature, where the > feeler and the felt participate, the feeler being the organism and the felt > being nature. The revelation is the emanation from the symbiotic > interaction in the Biosphere. Where nature is free, happy and healthy, > cognition spreads from organism to organism, in the process of inhaling > smell messages and exhaling the smell responses. Every organism inhales the > message and exhales response with the addition of its own perception. > Cognition grows with the addition of contributions from the exhaling > organisms. The growth never stops. And every organism inhales the messages > and exhales its response with its contribution. > > The troposphere is a grand process of sorting the inhalations and > exhalations, making the organisms feel the lessons. The troposphere teaches > continuously. The Holistic flow of lessons from the troposphere needs the > Sage approach or the Holistic approach based on breathing, smelling and > sensing. The Sage closes his eyes, makes his mind blank and feels. There > can be no partial information. Cognition and recognition follow each other > automatically. Questions get answers instantly. The troposphere is the > hormonal communication of Gaia, continuously serving all organisms. > > Thanks to Science and mechanization, this very basic service as the > feature of nature has been made extinct. Partial information and > uncertainty and probability, are made into the fundamental properties of > nature. Cognition and Recognition have been disconnected. Nature is being > handicapped physically continuously, and this maiming of nature is > championed as technological advancement. Simply put, the flow of PhD > continuously, PhD after PhD has been eliminated. The student toils with the > gathering of data, which under all circumstances is always tiny, writes a > thesis and the examiners who also cannot feel the total data, give the PhD > creating another Doctor that doctors nature. > > Science and mechanization are the license of today, to destroy nature. > This destruction is clearly visible in today’s social media groups. The > capacity for original perception is lost by most. Perception today is > done by computers. > > We find mainly forwards and not original perceptions. The few original > perceptions die, as they are not followed by responses with additions. > Original perceptions are possible only when one perceives from nature > directly and not when one reads books. > > Original perceptions are enlightenments, part of the flow of > photon-synthesis of nature. The photons from the Sun photosynthesize > lessons creating cognition. Breathing, smelling, and sensing lead to > perception or recognition of cognition. Unfortunately this very basic > process is eliminated, and we have the Newtonian or mechanized Psychology. > > Can we hope for at least one University that gets the guts to wake up? > > YM > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. 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