Perceived reality

Reflex is viewed unilaterally as something negative in this context, not only as hasty but also as an inexpedient or even foolish reaction. However, the author who coined the term risk-regulation reflex has pointed out that it is in fact a positive, activistic reflex to which our culture owes many of its virtues, such as a historically unprecedented level of physical safety. In biology as well, every reflex has a purpose. An organism s chance of survival depends in part on its ability to react quickly to real or potential disruption. According to the 

Voorhoeve Committee, safety policy can learn lessons from biology  

Viewed from this vantage point, government responds to stimuli in the form of actual violations of or presumed threats to physical violence because it needs to learn. Comparing its response to the biological one shows that the reflex itself is not necessarily the problem it is the proportionality of the reaction that is at issue. If the political and administrative defence system runs riot, then it will turn against society. But there is also something wrong if the political and administrative system fails to react at all after a serious safety incident. 

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A yogi or yogini of the Tibetan tradition visualizes his or her subtle body as a chorten. This visualization is actually a co-creation, since the universe is ultimately a mental creation. Rising from storey to storey (each storey being a more refined level), practioners build within each a mandala of tantric deities—an energy web of the dynamics of enlightenment—to activate the chakras and penetrate the veil of appearances to perceive Reality. 

According to Gordon, Whorf says that language divides the world into different categories. Whether one language chooses to distinguish one thing versus another affects how an individual perceives reality. "... 

Pesce believes that nonhuman animals perceive reality directly, but humans are clouded by the fog of language, which invaded and colonized our cerebrums millennia ago and thus inserted a layer between us and reality. Pesce writes, While we think ourselves the masters of language, precisely the opposite is true. Language is the master of us, a tyranny from which no escape can be imagined. ... 

As I note in my hoo i A Passion for Mathematics, Ramanujan was a prophet who plucked mathematical ideas from another world. They came to him in a flash. He could read the codes in the mathematical matrix in the same way thatNeo, the lead character in the movie The Matrix, could access mathematical symbols cascading about him that formed the infrastructure of his perceived reality. I don t know if God is a cryptographer, but codes are all around us waiting to be deciphered. Some may take a thousand years to understand. Some may always be shrouded in mystery. 

The drug can produce profound distortions in the way a person perceives reality. People under the influence of 2C-B see images, hear sounds, and feel sensations that are not real. It can also produce sudden and intense emotional swings. The drug works by disrupting the normal functions of the serotonin system. Serotonin is a substance widely distributed in nerve cells and acts as a neurotransmitter in the brain. 

In alchemy the idea of the unified worldview plays a central part to the alchemists, even to the frauds or puffers , every part of the work was important. Not only was great care taken in all aspects of laboratory work, but attention was paid to the stars and phases of the moon dreams were recorded, intuition listened to. To the alchemist, there was nothing that was unrelated or irrelevant. There was no such thing as coincidence . Everything was part of the work. This holistic view of the world has not been lost, and is still practiced by traditional societies the world over. Only in the West have we become cut off from this way of perceiving reality, and we are arguably the poorer for it. This is perhaps why alchemy is still relevant to us it deals with a power that we need to rediscover and reclaim a secret that each of us, unknowingly, already possess. 

To frame is to select some aspects of a perceived reality and make them more salient in a communicating text, in such a way as to promote a particular problem definition, casual interpretation, moral evaluation, and/or treatment recommendation for the item described (italics in original). 

We can now see an important aspect of GurdiiefFs statement that man is not awake. In a nighttime dream we see a whole world of things that are not present in reality, but we mistake it for reality. By contrast (we think), in our waking state we perceive reality. But what we perceive is a simulation of reality. If the simulation is seriously distorted, yet we mistake it for reality, we can be accurately described as being in a kind of waking dream, not really awake. 

There are those of us, nevertheless, who will for good enough reason settle for being average. On the other hand, there are those who perceive reality as so abhorrent that any sort of change or relief is welcome. What then What has happened to a... 

Pre-estimation, therefore, involves screening to choose from a large array of actions and problems that are risk candidates. Here it is important to explore what political and societal actors (e.g., governments, companies, epistemic communities, and NGOs) as well as citizens identify as risks. Equally important is to discover what types of problems they identify and how they conceptualize them in terms of risk. This step is referred to as framing, how political and societal actors rely on schemes of selection and interpretation to understand and respond to those phenomena that are relevant risk topics (Nelson et al. 1997 Kahneman and Tversky 2000 Reese 2007). According to Robert Entman (1993, p. 52 [emphasis in original]), to frame is to select some aspects of a perceived reality and make them more salient in a communication text, in such a way as to promote a particular problem definition, casual interpretation, moral evaluation, and/or treatment recommendation for the item described. Perceptions and interpretations of risk depend on the frames of reference. 

We live in a time of historical transformation, requiring new ways of thinking and new concepts of perceiving reality. The age of a clockwork imiverse which maintains a static structure of predictability and control is giving way to one of changes and continuous dynamics. 

We concluded that this reflex is perceived to be real, but that there is also a lack of solid evidence for its existence. There has been very little in-depth empirical research into the political and administrative follow-up to incidents. There are indications, but the evidence tends to be anecdotal. And there are also counterindications. The question is which examples should be taken seriously. Which ones are exceptions, and which ones are representative Do incidents consistently result in overreactions and excessive rules and regulations, as assumed in the debate concerning the incident reflex Or is there another pattern visible in the way incidents are actually dealt with, at least in the domain of physical safety Does the initial commotion perhaps die down Since there is no valid evidence based on empirical research, the incident reflex remains, at least for the time being, a hypothesis that has yet to be tested. We can imagine alternative hypotheses that can explain why perceived reality co-exists with a lack of solid evidence (see Chapter 2). 

Expect barriers and resistance to change warns Krisco. The greater the change, the greater the resistance, but remember, most barriers to change are interpretations or people s self-talk about perceived reality. Conversation, both interpersonal and intrapersonal, enables us to overcome the barriers that hold back the accomplishment of breakthroughs. 

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