when i talked about morphe resonance then dorothy said well there are lots of parallels for this in whitehead
for - influence - Sheldrake - Bergson - Whitehead
influence - Sheldrake - Bergson - Whitehead - Sheldrake was first inspired to conceive the idea of morphic resonance by Bergson but then Dorothy showed him that Whitehead had wrote extensively on the same idea
the idea of morphic resonance came to me then in a kind of flash 00:11:30 provoked not by reading whitehead but by reading bergson
for - influence - Sheldrake - Whitehead - Bergson
Human beings are different from what they seem to be thinking, perceiving, or saying asmediated by social symbolic systems [29 ]. They are different from how they are represented intheir own narratives, they are different from language itself. Interestingly, learning to consciouslybecome aware to that difference—the bare human spirit, the preindividual, or being as becoming asSimondon [30 ] puts it—appears to be the state of mind towards which many spiritual traditionsare guiding. David R. Weinbaum (Weaver) refers to this state as thought sans image [ 13], offering itscontemporary conceptualisation via the metaphysical theories of Henri Bergson, Gilbert Simondon andGilles Deleuze, in combination with the enactive theory of cognition [14 ] and inputs from complexityscience
!- key insight : thought sans image !- definition : thought sans image * human beings are NOT defined by what they are thinking, perceiving or saying as mediated by social symbolic systems * They are also NOT defined by their own narratives or language itself - the symbolosphere is culturally imposed upon the bare human being * That primordial nature is described as the bare human spirit, the preindividual, being-as-becoming (Simondon) * Many spiritual traditions guide practitioners to experience this primordial state, the nondual state, stripped of all cultural embellishments * David R. Weinbaum (Weaver) calls this state thought sans image based on the metaphysical theories of Henri Bergson, Gilbert Simondon and Gilles Deleuze and 4E theory of cognition
Le <mark>rire</mark> n’est point cruel de sa nature; il distingue l’homme de la bête […] (p. 175)
La référence au rire (comme caractère anthropo-spécifique) pourrait être en référence à Bergson, qui a beaucoup écrit sur le rire.