Three-dimensional continuum containing


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MUSTAQIL ISH ASALDIN

In psychology




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Psychologists first began to study the way space is perceived in the middle of the 19th century. Those now concerned with such studies regard it as a distinct branch of psychology. Psychologists analyzing the perception of space are concerned with how recognition of an object's physical appearance or its interactions are perceived, see, for example, visual space.
Other, more specialized topics studied include amodal perception and object permanence. The perception of surroundings is important due to its necessary relevance to survival, especially with regards to hunting and self preservation as well as simply one's idea of personal space.
Several space-related phobias have been identified, including agoraphobia (the fear of open spaces), astrophobia (the fear of celestial space) and claustrophobia (the fear of enclosed spaces).
The understanding of three-dimensional space in humans is thought to be learned during infancy using unconscious inference, and is closely related to hand-eye coordination. The visual ability to perceive the world in three dimensions is called depth perception.

In the social sciences


Space has been studied in the social sciences from the perspectives of Marxism, feminism, postmodernism, postcolonialism, urban theory and critical geography. These theories account for the effect of the history of colonialism, transatlantic slavery and globalization on our understanding and experience of space and place. The topic has garnered attention since the 1980s, after the publication of Henri Lefebvre's The Production of Space . In this book, Lefebvre applies Marxist ideas about the production of commodities and accumulation of capital to discuss space as a social product. His focus is on the multiple and overlapping social processes that produce space.[29]
In his book The Condition of Postmodernity, David Harvey describes what he terms the "time-space compression." This is the effect of technological advances and capitalism on our perception of time, space and distance.[30] Changes in the modes of production and consumption of capital affect and are affected by developments in transportation and technology. These advances create relationships across time and space, new markets and groups of wealthy elites in urban centers, all of which annihilate distances and affect our perception of linearity and distance.[31]
In his book Thirdspace, Edward Soja describes space and spatiality as an integral and neglected aspect of what he calls the "trialectics of being," the three modes that determine how we inhabit, experience and understand the world. He argues that critical theories in the Humanities and Social Sciences study the historical and social dimensions of our lived experience, neglecting the spatial dimension.[32] He builds on Henri Lefebvre's work to address the dualistic way in which humans understand space—as either material/physical or as represented/imagined. Lefebvre's "lived space"[33] and Soja's "thirdspace" are terms that account for the complex ways in which humans understand and navigate place, which "firstspace" and "Secondspace" (Soja's terms for material and imagined spaces respectively) do not fully encompass.
Postcolonial theorist Homi Bhabha's concept of Third Space is different from Soja's Thirdspace, even though both terms offer a way to think outside the terms of a binary logic. Bhabha's Third Space is the space in which hybrid cultural forms and identities exist. In his theories, the term hybrid describes new cultural forms that emerge through the interaction between colonizer and colonized.[34]

See also


  • State space (physics)

  • Absolute space and time

  • Aether theories

  • Cosmology

  • General relativity

  • Philosophy of space and time

  • Proxemics

  • Shape of the universe

  • Social space

  • Space exploration

  • Spacetime (mathematics)

  • Spatial analysis

  • Spatial–temporal reasoning

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