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The basic premise of the concept of mundane reason is that the standard assumptions about reality that people typically make as they go about day to day, including the very fact that they experience their reality as perfectly natural, are actually the result of social, cultural, and historical processes that make a particular perception of the world readily available.
Sometimes considered a variety of literary minimalism, dirty realism is characterized by an economy with words and a focus on surface description.Writers working within the genre tend to avoid adverbs, extended metaphor and internal monologue, instead allowing objects and context to dictate meaning.
[5] [6] Many activities that are normal parts of a healthy existence (e.g., eating, sleeping, exercise, sexual activity) can also become avenues of escapism when taken to extremes or out of proper context; and as a result the word "escapism" often carries a negative connotation, suggesting that escapists are unhappy, with an inability or ...
The word pessimism comes from Latin pessimus, meaning "the worst".The term "optimism" was first used to name Lebnitz's thesis that we live in "the best of all possible worlds"; and "pessimism" was coined to name the opposing view.
Samuel Taylor Coleridge, a philosopher and poet known for his influence on English literature, coined the turn-of-phrase and elaborated upon it.. Suspension of disbelief is the avoidance—often described as willing—of critical thinking and logic in understanding something that is unreal or impossible in reality, such as something in a work of speculative fiction, in order to believe it for ...
Avidyā is a Sanskrit word whose literal meaning is ignorance, misconceptions, misunderstandings, incorrect knowledge, and it is the opposite of Vidya. [1] It is used extensively in Hindu texts, including the Upanishads , and in other Indian religions such as Buddhism and Jainism , particularly in the context of metaphysical reality.
Ajahn Lee states that this results in two levels of paññā: mundane paññā which is the comprehension of worldly and dhamma subjects, and transcendent paññā which is an awareness of the supramundane that is realized by enlightened beings. [13] Abhidharma commentaries describe seven ways to gain paññā: [11] asking a wise person
W.M. Thackston, Jr, The Mystical and Visionary Treatises of Shihabuddin Yahya Suhrawardi, London: Octagon Press, 1982, provides an English translation of most of the treatises in vol. III of oeuvres philosophiques et mystiques, which eschews all but the most basic annotation; it is therefore less useful than Corbin's translation from a ...