Home / Scientific activities / Articles / Writing is a reflection of the environment and its psychological impact on old Rafidian thought

Writing is a reflection of the environment and its psychological impact on old Rafidian thought

   The environment surrounding the Mesopotamian man has had a great impact on his life, and he has a deep sense of discourse in the Islamic thought, which is embodied in the form of important cultural discoveries recorded in the history of humanity. In the middle of the third millennium BC, Milk to receive knowledge, and to stop the first teacher in the history of knowledge, to give a lecture in the philosophy of existence, it is symbolic reporting, framing what is lost, eternal framework eternal, as a reflection of mind and thinking a kind of re-shaping nature in essence and essence, analyzing the elements of the visual image, Phrase expression My self-philosophizing and self-projection on nature and man.
   The intellectual character was reflected through the actions of man. The thought was symbolic because it reconstructs its structure in forms, and it is attractive because it praises these forms by means of the signs, and constructively presents itself as systems of cognitive forms, intuitive, free of sensory limitations.
Mesopotamian thought, creative, which establishes its first systems in the history of humanity, received the letter of the environment by virtue, which is a psychological pressure, incentives and stimuli, and it leads to a system in its structure, which is a formative interviews, intensive in symbolic forms or indications of information. These intellectual mechanisms, based on experimentation, have contributed effectively to the integration of intellectual experience and have begun to act as dominant engines in the structuring of civilizational thought in its general contexts.
He faced the construction of Rafidain thought, the cosmic world. It is separate to two worlds. The world of the empty earthly image, and the world of ideals that is full of powerful forces controlling phenomena. Which gave Rafidian psychology, a kind of metaphysical anxiety. Who gained the image of the invisible, an active presence in the construction of thought, at the expense of low human presence. This has enabled the classification of phenomena and the recognition of the relations between them, making each power a symbol, and in this way turned the phenomena to symbols and concepts is an intensification of ideas in the speech formation. This is the rational interpretation, in the direction of creating a balance between the inner sense (the passive self) and the external experience world (reading assets), where the task of formation is the perception of this budget. The link of visible physical similarity has been replaced by an invisible spiritual connection that is the link of the symbol. Where the rise above the phenomenal natural phenomena, and a kind of overlap between physical and spiritual and natural and symbolic.
In the absence of the simulation of the complexities of nature, the thought of its collective structure found that it could turn the outside world into the inner world. It is the qualities of great art, to carry within it the tension and contradiction, it is not issued from the suffering of reality, but must have the process of installation, it must acquire an objective form. Reflection mythology, which is the essence of the image system on Mesopotamia, is a kind of intuitive way of perception, not just a free expression of mind that ignores reality, it transcends experience, trying to interpret, organize and unify. It is based on reconstructing the world in its inner state of secrecy, so that the nature of things is no longer indicative, except insofar as it transforms to reflect a human condition.
The form of writing and the formation of Mesopotamia, moving in a cultural circle of symbol, there is content and purpose and meaning, and on the other side expression and demonstration and reality, and between these two appearances overlap and overlap. So that the outer or special, does not have a justification of existence, only to be an expression of the interior. The nature of thinking, which was specific, tends to represent the forms in its faculties, in its general forms that suggest in a coherent sense. Here we can reach a kind of conscious symbolism in the application of manifestations of forms towards the collective consciousness of consciousness. It is art free from nature, in the construction of its pure essential forms. This is the historical verification of the world of ideals by the awareness of the spiritual beauty of the Infinite achieved by the letter of formation towards the Absolute. Is the philosophy of life and whole thought on Mesopotamia..

The Mesopotamian civilization in the middle of the fourth millennium BC, a unique leap of knowledge, established and founded the first civilized society in history, the foundation of its history through the activity of the movement of transformed ideas in an accelerated manner full of innovations and creations. In the city of Warka, the capital of the hero of Kalgamesh, the invention of writing came to teach humanity the character. It is the first activation of human thought. Drilling on clay is the first creation, the same as the fossils and even the deepest areas of the soul. The line works in the visual area outside the area of ​​the in-kind configurations, as an intuitive interpretation of the visuals. The biblical relationship resembles itself in natural intent, but outside its real presence, it is a summary of the signs it represents. It is the vocabulary that forms the special part of the idea, which encodes the semantic significance behind it in its implications in the structure of social thought. Hence, its greatness gained throughout history and seemed to be immortal.

As the most important pillar of the religious establishment, the temple was a spatial space of sacred significance, far superior to its visible presence. Gaining his holy presence by making spiritual solutions to him. Thus, Mesopotamian thought may be less successful than modern thought in this regard, but the structure of the system there is not determined by objective standards, but by an intuitive emotional perception of values. Which has done the temple’s control over most economic and social activities, and the religious belief as a fact that imposes itself on the minds, has the virtue of jus cogens. In the name of this hegemonic domination, the invention of writing in its center was described by the late Professor Taha Baqir as “it was a painting based on the representation of images of things to be written” (Taha Baqer, Introduction to the History of Ancient Civilizations, p.
Significance in the visual writing system was composed of three parts. The thing referred to is the meaning, the sign is the written signal and the supposed similarity between the two. The similarity was necessary in the structure of the first visual system. Knowledge in its time and place makes it difficult to ascertain its validity without a real link between the reference and the reference. The expression in the picture-writing does not coincide only with the link of the vital link, between the content and the form that organizes and shows it, supporting each other, within each interconnected, is the overall structure of the written text. What is written is living here in an environment with cultural, social and economic connotations that interact with it in a dynamic and interactive way, through a qualitative framework acquired from outside, and linked to the general state of thought. It serves as a reference for the group, as a deliberative discourse, to become the outcome of the civilized thought that the group is entrusted to future generations.
Like any invention, it seems simple at first, although it is a triumph, and is therefore subject to the concept of evolution due to the increasing experience based on experimentation. Followed by the symbolic writing of the picture writing, to maximize the knowledge pyramid in its final stage by writing voice – CT based on the sounds of syllables in the writing of words. This is the age of the greatest intellectual victory in the history of knowledge. In the symbolic phase, thought has found that the connection of the apparent physical resemblance is insufficient to codify the various acts of metaphor. The replacement of an invisible spiritual link is the link of the symbol, where the value of the spiritual symbol of the essence is transformed from individualism to absolute generalization. The written mark in its symbolic development, completely emptied of its material existence as the icon of his pension, and stage by the pressure of intellectual structure deep to the area of ​​the middle of feeling and feeling. Where liberation from the constraints of the surface and direct, in order to confirm the presence of real and substantive, because the symbol, carries a more specific meaning of the thing that symbolizes, the benefit of the thing symbolized by the equation, and get new indications more specific than originally symbolized. Something is the meaning of its reference, but the symbol is the meaning of its thing.
The fact that these codes are written in the mind of the community, as a result of the continuation of practice and understanding, is that such symbols become real, not requiring intellectual exploitation by the individual and the community to assimilate their meanings within their specific temporal and spatial boundaries. Conscience, and found its structure in the form of fixed mental representations.
In the cross-sectional phase, the language gained its own structured internal coherence. The writing is no longer composed only of actresses and voices that in turn represent the actresses. The writing now consists of formal elements that are organized within a pattern that imposes on the voices and sections an organization that is not representative. In other words, writing is transformed from an intermediary in which the words represent the things that refer to them without increasing or decreasing, to special patterns that acquire their connotations from their internal relationship to each other. The process is not the representation of writing for things that exist – in their higher evolution – but the opposite is true.
Dr. Fatima Al Mamouri

Check Also

Workshop entitled (The importance of Hebrew in archaeological studies)

The Faculty of Archeology, University of Kufa, held a workshop on “The Importance of the …

Leave a Reply

Your email address will not be published. Required fields are marked *