RESUMO O objetivo deste trabalho é indicar como a exploração estilística de Margaret Cavendish responde às particularidades do conceito de natureza dela, por exemplo, a tese de que a natureza é uma matéria viva, infinita, mutável e heterogênea. Primeiramente, mostrarei o modo pelo qual a autora está presente em seus escritos, como ela escreve de uma perspectiva de primeira pessoa sobre sua própria experiência e de quem ela é. Resumirei brevemente sua biografia e o contexto no qual ela praticou filosofia. (...) Dado que suas escolhas de estilo são bastante numerosas, apresentarei somente algumas poucas, entre as peculiaridades estilísticas dela. Em segundo lugar, desenvolverei uma visão geral do seu conceito de natureza, ao contrário do proposto pelas teorias mecanicistas de seu tempo. Esclarecerei que tal conceito é expresso adequadamente pela diversidade estilística à qual Cavendish se volta em suas investigações. ABSTRACT This paper aims at indicating how Margaret Cavendish's stylistic exploration answer to the particularities of her concept of nature, i.e. the thesis that nature is live, infinite, changing and heterogeneous matter. I will first show the way in which the author is present in her writings, as she writes from a first person perspective about her own experience and from who she is. I will briefly summarise her biography and the context in which she practiced philosophy. Given that her stylistic choices are quite numerous, I will only present a few of her stylistic particularities. Secondly, I will develop the general outline of her concept of nature, as opposed to the one proposed by the mechanistic theories of her time. I will make it clear that said concept is adequately expressed in the stylistic diversity to which Cavendish turns in her investigations. (shrink)

The aim of this paper is to argue against the received view among Unamuno scholars that Miguel de Unamuno was defending a sort of pragmatic argument for religious faith and that his notion of religious faith as “querer creer” (“wanting to believe”) is to be identified with William James’s “the will to believe”. As I will show in this paper, one of the aspects that makes Unamuno’s reasoning philosophically relevant is his ability to formulate a non-pragmatist defense of religious faith (...) without a prior commitment to the truth of any religious or theological statement and grounded in our longing for an endless existence through God’s Salvation. (shrink)

Las naciones y pueblos indígenas presentan preocupantes índices respecto a la salud, así como otras carencias como la pérdida de sus tierras, la alimentación, la educación y, en general, el ejercicio de sus derechos, consagrados por organizaciones internacionales como la ONU y la OMS-OPS. En Ecuador, de acuerdo con el orden jurídico constitucional, se han instrumentado políticas de salud que incluyen el lineamiento general de un enfoque intercultural de la atenciónprimaria que incorpora los saberes y prácticas ancestrales. Mediante una revisión (...) documental se examina la situación actual de la salud y la atención primaria entre las etnias indígenas del Ecuador. De este análisis se desprenden consideraciones para las políticas públicas de salud, la formación intercultural de los profesionales de los equipos de salud y, en especial, la articulación de las creencias, saberes y prácticas de la cultura de las etnias para la atención primaria de salud. Palabras Clave: Etnia, nacionalidad indígena, pueblo indígena, derecho a la salud, atención primaria. Referencias [1]Asamblea General de la Organización de las Naciones Unidas, «Resolución 48/134 de la Asamblea General de las Naciones Unidas sobre los Derechos de los pueblos y naciones indígenas,» de Asamblea General Resolución 48/134, New York, 2009. [2]Organización Panamericana de la Salud, «Derechos Humanos y Salud de los pueblos indígenas,» Organización Panamericana de la Salud, New York, 2008. [3]Alto Comisionado para los Derechos Humanos de la Organización de las Naciones Unidas, Declaración de las Naciones Unidas sobre los derechos de los pueblos indígenas. Manual para las instituciones nacionales de Derechos Humanos, Nueva York: Alto Comisionado de los Derechos Humanos de la Organización de las Naciones Unidas, 2013. [4]C. Torres Parodi y M. Bolis, «Evolución del concepto etnia/raza y su impacto en la formulación de políticas públicas para la equidad,» Revista Panamericana de Salud Pública, vol. 22, nº 3, pp. 405-414, 2007. [5]IIDH-OPS, «Salud indígena y derechos humanos,» OPS, Quito, 2006. [6]Organización Panamericana de la Salud, «Iniciativa de la Salud para los Pueblos Indígenas. Lineamientos estratégicos. Plan de acción 2003-2007,» Organización Mundial de la Salud, Quito, 2003. [7]Consejo Mundial de las Iglesias, «Segunda Asamblea Mundial de la Salud de los Pueblos,» Consejo Mundial de las Iglesias, Quito, 2005. [8]Grupo Internacional de Trabajo sobre asuntos indígenas, Instituto de Promoción de Estudios Sociales, Fundación Diversidad, «El Derecho a la Salud de los pueblos indígenas en aislamiento y en contacto inicial,» Grupo Internacional de Trabajo sobre Asuntos Indígenas, Quito, 2007. [9]Organización Panamericana de la Salud, «Salud de los pueblos indígenas de las Américas,» OPS, Quito, 1998. [10]Organización Inernacional del Trabajo, «Convenio número 169 de la OIT. sobre pueblos indígenas y tribales: hacia un futuro inclusivo, sostenible y justo.,» OIT, New York, 2019. [11]L. Almeida Vera, «Fundamentación del modelo de gestión intercultural ecuatoriana en la atención primaria desalud,» Medisam, vol. 8, nº 18, pp. 46-61, 2014. [12]Organización Internacional del Trabajo, «Implementación del Convenio núm 169 de la OIT sobre los pueblos indígenas y tribales: Hacia un futuro inclusivo, sostenible y justo,» OIT, New York, 2019. [13]C. Eysaguirre, Proceso de incorporación de la medicina tradicional, alternativa y complementaria en las prácticas oficiales de la salud. Tesis Magister Antropología, Lima: Universidad Nacional Mayor de San Marcos, 2016. [14]Organización de las Naciones Unidas para la Agricultura y la Alimentación, «Sobre la salud y la seguridad de los pueblos indígenas en riesgo debido al coronavirus,» FAO, New York, 2020. [15]Enlace Continental de Mujeres Indígenas de las Américas, Alianza de Mujeres Indígenas de Centroamérica y México, Red de Mujeres Indígenas Asiáticas, Organización de Mujeres Indígenas Africanas, «Llamado colectivo de las mujeres indógenas ante el COVID 19. Foro Internacional de Mujeres Indígenas,» ONU, New York, 2020. [16]Laboratorio de interculturalidad FLACSO Ecuador, Etnohistoria de los pueblos y nacionalidades originarias del Ecuador, Quito: FLACSO Ecuador, 2015. [17]UNICEF, Nacionalidades y pueblos indígenas. Políticas interculturales en Ecuador, Quito: UNICEF, 2009. [18]República del Ecuador, «Constitución de la República del Ecuador,» de 2008, Quito, 2008. [19]S. Ramírez Hita, «Políticas de salud basadas en el concepto de multiculturalidad: los centros de salud intercultural en el altiplano boliviano,» Avá Revista de Antropología, vol. 14, nº 2, pp. 1-28, 2009. [20]E. Arteaga, M. San Sebastián y A. Amores, «Construcción participativa de indicadores de la implementación del modelo de salud intercultural en el cantón Loreto, Ecuador,» Saúde em Debate, vol. 36, nº 94, pp. 402-413, 2012. [21]L. Véliz Rojas, A. Bianchetti Saavedra y M. Silva Fernández, «Competencias interculturales en la atención primaria de salud: un desafío para la educación superior frente a contextos de diversidad cultural,» Cuadernos de Saúde Pública, vol. 35, nº 1, pp. 62-71, 2019. [22]C. Walsh, Interculturalidad: Estado, sociedad: luchas decoloniales de nuestra época, Quito: Abya Yala UASB, 2015. [23]E. Ortiz Prado y G. Ceballos Serra, «Marco estratégico para la protección de los pueblos indígenas en aislamiento voluntario y contacto inicial. Consultoría sobre situación de salud de los pueblos indígenas en aislamiento y contacto inicial en el Ecuador,» Organización del Tratado de Cooperación Amazónica, Quito, 2014. [24]J. Betancurt, A. Green, J. Carrillo y Anane-Firempong, «Defining Cultural competence: a practical framework for adressing racial/ethnic disparities in health and health care,» Public Health, vol. 118, nº 2, pp. 293-302, 2016. [25]R. Ceballos, A. Amores y R. Rojas, Prestación de servicios de salud en zonas con pueblos indígenas, Quito: Programa Regional de Salud de los Pueblos Indígenas, 2009. [26]L. Pereira de Melo, «A contemporaneidade da teoría do cuidado cultural de Madeleine Leininger: una perspectiva geohistórica,» Ensaios e Ciencia: ciencias biológicas, agrarias e da Saúde, vol. 14, nº 2, pp. 21-32, 2010. [27]C. Rohrbach-Viadas, «Introducción a la teoría de los cuidados culturales enfermeros de la diversidad y la universalidad de Madeleine Leininger,» Revista Cultura del cuidado, vol. 2, nº 3, pp. 32-46, 1998. [28]O. Aguilar Guzmán, I. Carrasco González, M. García Piña, A. Saldívar y R. Ostiguín Meléndez, «Madeleine Leininger: análisis de sus fundamentos teóricos,» Revista de Enfermería Universitaria, vol. 4, nº 2, pp. 26-32, 2007. (shrink)

This article explores the central themes in Mohsin Hamid’s Exit West (2017) by focusing on the complexities of finding oneself placeless and seeking refuge in an unwelcoming global world with porous borders. It examines different aspects of the experience of time, such as transience and waiting, by drawing on postcolonial and refugee studies and theoretical approaches to vulnerability, time, and being. Set in an unnamed city in an unnamed country on the verge of war, Hamid portrays the shattering of everyday (...) life in the city by following the lives of Saeed and Nadia, their growing love relationship, and the impact of their subsequent escape through “magic doors” to several places of refuge on their relationship and understanding of the world. Their story is interspersed with vignettes on several secondary characters who also become refugees by being transposed through magic doors to new locations. By using magic doors and by accelerating, compressing and conflating events and times—the effect of which universalizes the theme of transience and proximity of death—Exit West exposes us to the global history of suffering and invites us to bear witness to the suffering of others and to become aware of our own finitude and the obligations our common vulnerability places on us. (shrink)

According to Chandra Mohanty, there is no apolitical academy; academic and scholarly practices are in themselves political, insofar as they are inscribed in power and validation relations, which answer to and have effects upon the patriarchal, colonial, and capitalist structures to which they belong. In the case of philosophical writing, this means that the forms that regulate writing, that is, what determines how one must write in different contexts, are expressive of the power structures within philosophical academia. These power structures (...) are upheld through time because of, among many other factors, the rendering invisible of the diversity of places of enunciation belonging to those who write and think in philosophy, and of the universalization of the privileges associated with said places of enunciation. In this article, I propose a way of writing letters that appeals to grammatical persons and their relation to the authors of the texts. Through this writing practice it is possible to make explicit the places of enunciation from which we write philosophy. This enables, first, making visible the privileges and oppressions of those writing philosophy; and second, generating small spaces of resistance and transformation of the oppressive power relations within the philosophical academy. (shrink)

The main objective of this presentation is to determine the role played by eschatology within the political thought of Thomas Hobbes. In order to determine this role, it is fundamental to give an account of the bibliographic framework used for this presentation. Moreover, there will be an analysis on the relationship of the concepts of "death of State," "history," and "contract," and Hobbes’s main consequences in the post-apocalyptic political landscape. Finally, there will be an interpretation of Hobbes's use of eschatology (...) responding the following question: Is eschatology just a rhetorical device, or is it essential for the entire structure of its political system? (shrink)

Resumen: Propongo una crítica a la noción de serialidad en la comprensión del concepto de tiempo en el contexto de los estudios cartesianos. En el debate entre los defensores del tiempo continuo y quienes defienden un tiempo discreto, sostengo que ninguna de estas posiciones tiene en cuenta que la serialidad se enmarca en una noción de tiempo que se concibe como divisible y numerable y que no pertenece intrínsecamente a la naturaleza de la experiencia temporal del cogito. Mi propuesta consiste (...) en comenzar a desarrollar la caracterización de dicho tiempo experiencial y cogitativo.: My aim is to criticize the notion of seriality embedded in the understanding of time within the framework of Cartesian studies. I hold that neither those who defend that time is continuous nor those who think that it is discrete take into account the fact that seriality is rooted in a conception of time conceived as divisible and numerable that does not belong intrinsically to the nature of the experience of time of the cogito. I propose to advance towards a characterization of such experiential and cogitative time. (shrink)

A completely Lorentz-invariant Bohmian model has been proposed recently for the case of a system of non-interacting spinless particles, obeying Klein-Gordon equations. It is based on a multi-temporal formalism and on the idea of treating the squared norm of the wave function as a space-time probability density. The particle’s configurations evolve in space-time in terms of a parameter σ with dimensions of time. In this work this model is further analyzed and extended to the case of an interaction with an (...) external electromagnetic field. The physical meaning of σ is explored. Two special situations are studied in depth: (1) the classical limit, where the Einsteinian Mechanics of Special Relativity is recovered and the parameter σ is shown to tend to the particle’s proper time; and (2) the non-relativistic limit, where it is obtained a model very similar to the usual non-relativistic Bohmian Mechanics but with the time of the frame of reference replaced by σ as the dynamical temporal parameter. (shrink)

Lozano-Vásquez, Andrea y Meléndez, Germán, comps. Convertir la vida en arte: una introducción histórica a la filosofía como forma de vida. Bogotá: Universidad Nacional de Colombia, 2016. 389 pp.

The general idea that we have of artificial intelligence (AI) consists of the belief that machines will be able to develop conscious thoughts such as those possessed by human beings, and, as computing advances, such thinking will also advance until intelligence to surpass the human being, with which the advancement of AI represents ethical risks in the future. In reality, such a belief hides a cognitive assumption, which assumes that computational engineering explains human intelligence through the mind-computer metaphor. According to (...) this assumption, technology explains cognition, and philosophy, through ethics, reflects on the impact of said technology. However, in this article, I contradict such an assumption and defend that the philosophy in AI is not reduced to the ethics that is present after the use and impact of AI in the world. I intend to expose that a good ethics of AI is the one that reflects on the appropriate risks facing AI, and for this, philosophy, beforehand, must make a cognitive analysis about the possibilities that computing has to create intelligent machines, namely, whether or not the mindcomputer metaphor makes sense. My thesis consists in defending that the philosophical analysis about AI must be carried out both on a cognitive level and on an ethical level, but that the philosophical priority in the cognitive analysis over the ethical priority, since the ethical risks of AI depend of the possibilities of technology, and only the cognitive approach can account for this. (shrink)

All specialists who question the diverse components of the medieval universe stress that the ecclesiastical institution occupied a choice place within the sociocultural structure of that world. This is true because of the solidity of its implantation in the century and particularly because of the efficacity of its doctrinal function. In the cultural domain, the production and transmission of knowledge (in addition to the practice of indoctrination that it supposes), the Church was completely sovereign. The ecclesiastical institutions (from simple parish (...) churches to cathedrals and episcopal sees, as well as convents and monasteries) were responsible for the foundation and rise of medieval schools, universities, the centers where books were produced—or more precisely, manuscripts—and the organization of libraries. (shrink)

Illuminated by the writings of Edith Stein, this paper presents a model of empathy as a very particular intersubjective understanding. This is commonly a view absent from psychology literature. For Stein, empathy is the experience of experientially and directly knowing another person’s experience, as it unfolds in the present, together with the awareness of the ‘otherness’ of that experience. It can be conceptually distinguished, in terms of process and experience, from current models that propose that empathic understandings are ‘intellectual’ experiences (...) or sympathetic experiences. As such, she provides an additional or alternative aspect to understanding other people’s experiences. Our paper provides a summary of Stein’s key analytic claims about three key facets of empathy. Her views are discussed in the light of debates relevant for contemporary psychology and social cognition. (shrink)

Most of the existing studies on Bourdieu and the digital regards the social and class distinctions in the use of digital technologies, thus presupposing a certain transparency of technologies themselves. Our proposal is to refer to this attitude as “Bourdieu outside the digital.” Yet in this paper, another perspective called “Bourdieu inside the digital” is developed, which moves the focus on the effects of some emerging technologies on social distinctions and discrimination. The main hypothesis is that algorithms of machine learning (...) are producers and reproducers of habitus. Although their results present a greater granularity with respect to the standard techniques of the past, these algorithms still reduce individuals to categories, general trends, classes, and behaviors. Such a reduction has flattening effects on the individuals’ self-understanding, especially in terms of identity and interaction with the social world. This is the phenomenon described in the article as the “personalization without personality,” whose consequences are both existential and social-political. This idea will be illustrated through qualitative and comparative analysis between the correspondence analysis and the multiple correspondence analysis used by Bourdieu in his works and some of those techniques that are performed today in big data analytics. (shrink)

En este texto exploraré la idea de que la práctica de la danza puede ser un método de investigación en filosofía. Propongo que no solo es posible hacer filosofía en movimiento, sino que además esta aproximación cinética al pensamiento permite poner en cuestión y transformar sesgos y paradigmas patriarcales y coloniales que han predominado en la historia de la filosofía. La danza nos permite experimentar nuestros cuerpos a través de, en y por el movimiento, en lugar de meramente hablar y (...) referirnos al cuerpo como un objeto (como cualquier otro objeto) y de conceptualizar sus propiedades generales. Mi tesis es que un cuerpo que piensa es un cuerpo en movimiento, de manera que, si queremos filosofar como una forma de rechazar los dualismos y privilegios arbitrarios, la danza es una forma interesante de hacerlo. Analizaré el concepto de lo viviente de Gilbert Simondon, a partir de una difracción basada en la experiencia de participar en un taller de danza de Marie Bardet, para mostrar que cuando la temporalidad y la topología de lo viviente se aclaran en la experiencia, es posible constatar las potencias de pensamiento de los cuerpos múltiples, ya no está en cuestión un cuerpo abstracto, sino un cuerpo vivido, feminizado, marcado por historias singulares. (shrink)

El pasaje de la _Física _ (218b21-219a) ha llevado a postular un concepto de tiempo deter minado por las condiciones perceptivas de la psyche. Se muestra cómo las condiciones de percepción son un punto de partida en la investigación: lo que es primero y más cercano a los sentidos y más conocido para los seres humanos. El punto de llegada es la conexión necesaria entre la existencia del tiempo y la del cambio. La percep ción del cambio de los durmientes (...) de Cerdeña permite determinar los elementos que componen la experiencia del tiempo y proceder a determinar aquellos que compo nen la existencia de este. (shrink)

Having in mind the concept of poiesis, as Paul Valéry uses it, time and movement are presented as concepts produced within the project of understanding the natural world. From the idea of philosophy as a way of constructing through concepts the intelligibility of phenomena, I will show the coherence between the construction of the concept of time and that of the concept of movement.

El pasaje de la Física ha llevado a postular un concepto de tiempo determinado por las condiciones perceptivas de la psyche. Se muestra cómo las condiciones de percepción son un punto de partida en la investigación: lo que es primero y más cercano a los sentidos y más conocido para los seres humanos. El punto de llegada es la conexión necesaria entre la existencia del tiempo y la del cambio. La percepción del cambio de los durmientes de Cerdeña permite determinar (...) los elementos que componen la experiencia del tiempo y proceder a determinar aquellos que componen la existencia de este. Passage 218b21-219a of Aristotle's Physics has led to the formulation of a concept of time that is determined by the perceptual conditions of the psyche. The paper shows that the conditions for perception, that which is prior, closer to the senses, and better known by human beings, are just the starting point for the investigation. The point of arrival is the necessary connection between the existence of time and change. The perception of change in the case of the sleeping Sardinian heroes makes it possible to determine those elements involved in the experience of time and, subsequently, those that make up the existence of the same. (shrink)

Cultural evolution studies are characterized by the notion that culture evolves accordingly to broadly Darwinian principles. Yet how far the analogy between cultural and genetic evolution should be pushed is open to debate. Here, we examine a recent disagreement that concerns the extent to which cultural transmission should be considered a preservative mechanism allowing selection among different variants, or a transformative process in which individuals recreate variants each time they are transmitted. The latter is associated with the notion of “cultural (...) attraction”. This issue has generated much misunderstanding and confusion. We first clarify the respective positions, noting that there is in fact no substantive incompatibility between cultural attraction and standard cultural evolution approaches, beyond a difference in focus. Whether cultural transmission should be considered a preservative or reconstructive process is ultimately an empirical question, and we examine how both preservative and reconstructive cultural transmission has been studied in recent experimental research in cultural evolution. Finally, we discuss how the relative importance of preservative and reconstructive processes may depend on the granularity of analysis and the domain being studied. (shrink)

The Mexico-U.S. border is a space considered `smart´ due to the amount of surveillance technology used for national security purposes. The technological ecology consists of integrated fixed towers, remote video surveillance systems, mobile video surveillance systems, Predator B surveillance drones, mobile X-ray units, automated license plate readers, cell phone tracking towers, implanted motion sensors, biometric data collection, and DNA sampling (Aizeki et al. Citation2021). Whilst these instruments are usually linked to irregular border crossers, transborder commuters, who physically cross the border (...) every day, also experience the same surveillance regime. This paper discusses the technological ‘self-defense’ protocol I developed in 2019 when conducting transborder research for my doctoral thesis, which required intense border crossings across Mexico and the U.S. During the ten months of fieldwork, U.S. CBP had the capacity to search my personal device and belongings without a warrant, raising ethical concerns about data protection. As a result, the protocol developed to protect data and participants considered the ‘smart’ border as part of the methods designed that included encrypting information. In hyper-surveilled spaces, data protection represents a challenge for border researchers and the people involved in such a project. (shrink)

The first half of this article follows Mario Bunge’s early realist moves, his efforts to articulate the achievements of theoretical physics as gains in the quest for objective truth and understanding, particularly in the context of the fights against the idealist and subjectivist interpretations of quantum mechanics that, at least until the mid-1970s, prevailed in physics. Bunge’s answers to the problems of quantum mechanics provide a good angle for understanding how his realist positions grew on the “battlefield.” The second half (...) discusses Bunge’s general conception of the scientific realist stance and confronts it with some current approaches to realism in the mainstream literature. (shrink)

The aim of this chapter is to analyse the concept of love —understood in the broad and Christian-inspired sense of love as agape-charis love— in relation to the animes Dragon Ball and Dragon Ball Z. I first comment on the character of Piccolo —and how his friendship with Son Gohan— leads to him losing all his original villainous traits. I argue that the evolution of the character of Piccolo through his friendship with Son Gohan illustrates the philosophical claim that a (...) loving and giving of oneself to the other —far from being a sign of weakness— is a courageous and self-affirming exercise. The result may move the individual to an inner transformative experience that leads to the enjoyment of a renewed and authentic life that is worth living. I then argue that Son Goku’s respectful attitude towards his opponents is ultimately a loving attitude. Last, I argue that it is the inspiring and loving example of Son Goku that ultimately explains why characters such as Vegeta —who are at first presented as villains— end up losing their villainous traits after fighting against Son Goku. (shrink)

El objetivo de este artículo es ofrecer una exposición sistemática de la propuesta filosófica de Joaquim Xirau (Figueras, 1895 – Ciudad de México, 1946), señalando así su interés filosófico al tiempo que se vinculan sus dos grandes obras ensayísticas de madurez, Amor y mundo (1940) y Lo fugaz y lo eterno (1942).

The health crisis caused by COVID-19 has resulted in the physical and emotional deterioration of health personnel, especially nurses, whose emotional state is affected by the high risk of contagion, the high demands of health services, and the exhausting working hours. The objective of this research was to determine the relationship between fear, anxiety, and fatigue of nurses caring for patients with COVID-19 in a second level public hospital in Peru. This study presents a quantitative approach and correlational level, cross-sectional, (...) and non-experimental design. The sample consisted of 145 nurses who attended patients with COVID-19 in health care areas. The results show a significant relationship between fear of contagion and physical-cognitive fatigue and a significant relationship between generalized anxiety and physical-cognitive fatigue. It is concluded that in this context, both fear of contagion and generalized anxiety are related to physical-cognitive fatigue. (shrink)

Enhancing synchronization among people when synchronization is lacking is believed to improve their social skills, learning processes, and proficiency in musical rhythmic development. Greater synchronization among people can be induced to improve the rhythmic interaction of a system with multiple dancing robots that dance to a drum beat. A series of experiments were conducted to examine the human–human synchrony between persons that participated in musical sessions with robots. In this study, we evaluated: (a) the effect of the number of robots (...) on a subject’s ability to synchronize with an experimenter; (b) the effect of the type of robot synchrony, namely, whether the robots did or did not represent the subject’s rhythm; (c) the effect of an in-sync and out-of-sync robot on a subject’s behavior. We found that: (a) three robots increased the level of synchronization between the subject and experimenter and their enjoyment level; (b) robots may induce greater synchronization between the subject and experimenter by reproducing the rhythms of not only the experimenter but also of the subject compared to when only the experimenter’s rhythms had been reproduced; (c) the robots in-sync had greater influence on the natural rhythm of the subject. (shrink)

Introduction: Jai Mata Di (praise the mother goddess) -- Sutra 1: Samadhi, or yogic ecstasy -- Sutra 2: realization, or the practice of yoga -- Sutra 3: the Siddhis, or the magical powers -- Sutra 4: absolute freedom.