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Academic literature on the topic 'Gods adn symbols'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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Journal articles on the topic "Gods adn symbols"

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Clowes, Robert. "Semiotic symbols and the missing theory of thinking." Interaction Studies 8, no. 1 (June 13, 2007): 105–24. http://dx.doi.org/10.1075/is.8.1.07clo.

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This paper compares the nascent theory of the ‘semiotic symbol’ in cognitive science with its computational relative. It finds that the semiotic symbol as it is understood in recent practical and theoretical work does not have the resources to explain the role of symbols in cognition. In light of this argument, an alternative model of symbol internalisation, based on Vygotsky, is put forward which goes further in showing how symbols can go from playing intersubjective communicative roles to intrasubjective cognitive ones. Such a formalisation restores the symbol’s cognitive and communicative dimensions to their proper roles.

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Pop, Marius Ciprian. "Mărul, funcții și valențe simbolice." Anuarul Muzeului Etnograif al Transilvaniei 31 (December 20, 2017): 76–92. http://dx.doi.org/10.47802/amet.2017.31.04.

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In the universal beliefs, there are over twenty species of sacred trees considered as the center of the universe, ‘axis mundi’, and the apple is among the trees of these species. In our traditional culture, the apple has a bivalent symbolism magically and Christian religiously, representing the aspect of interdiction and only of reward. As a reflection of the influence of the Greek mythology, one also could find it as a symbol of love, ecstasy, fertility and abundance. According to the belief that each man has a correspondent in the vegetal world, the apple becomes “tree of destiny” accompanying the terrestrial existence in the following stages: birth, marriage, death. From birth the baby accompanies his life with its planting tree in the farmstead yard, and it will support the good way of his life, the one of passing to the world beyond. The multitude and the diversity of the customs and of the passage rituals clearly support the showed statements. It is also necessary to mention the symbolic, juridical valence that apple has in understanding the ancient mythology found in the dispute on the theme of beauty of the Gods Hera, Aphrodite and Athens, known as ‘the marriage of discord’, which defines this aspect. The complementarity of the apple with the fir tree, which is always seconded, is specific to our folk tradition in the context in which both trees have important roles in the mythology of life and death. The space of carols is often marked by the existence of a cosmic tree, the apple of the fir tree, which sums up much of the spiritual activities of our people. Like the fir tree, which is evergreen, the apple, which is preserved as a fruit over the winter, it becomes a symbol of the eternal longing seen in the wishes of passing between years, and as a symbol of fertility, one can find the apple ‘in the breast’ or in the incantation ‘White Apple Flowers’. Therefore, as a reflection of the solar cult, the apple is a landmark in the millennial existence of our nation.

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Stępień, omasz. "The Understanding of Symbols and Their Role in the Ascent of the Soul to God in Pseudo-Dionysius the Areopagite and Nicholas of Cusa." Roczniki Filozoficzne 63, no. 2 (2015): 85–103. http://dx.doi.org/10.18290/rf.2015.63.2-7.

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Tong, Cheu Hock. "The Festival of the Nine Emperor Gods in Malaysia: Myth, Ritual, and Symbol." Asian Folklore Studies 55, no. 1 (1996): 49. http://dx.doi.org/10.2307/1178856.

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Lelono, Hari. "BAHAN DAN CARA PEMBUATAN ARCA BATU SEBAGAI KOMPONEN PENTING CANDI-CANDI MASA KLASIK DI JAWA." Berkala Arkeologi 33, no. 1 (May 31, 2013): 93–108. http://dx.doi.org/10.30883/jba.v33i1.8.

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Most of the building of temples Hindu / Buddhist in Java, always equipped with statues as a symbol of the manifestation of the gods. These statues are usually placed in the temple chambers in accordance with their respective functions. One thing that is interesting about how to obtain the materials and manufacturing process performed by the artists sculpture carving during the Ancient Java era?. Therefore, the approach tries to uncover ethno-archaeology through ethnographic data. From these data, expected to be useful for science as well as add insight for anyone who wants to know about the 'secret' making of the statues in the Java-Kuna. Our ancestors have proven that they have the genius of local identity and identity as a cultural and civilized nation.

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PAVLAKOVIC, VJERAN. "Matija Gubec Goes to Spain: Symbols and Ideology in Croatia, 1936–1939." Journal of Slavic Military Studies 17, no. 4 (December 2004): 727–55. http://dx.doi.org/10.1080/13518040490520026.

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Som, Reba. "Jawaharlal Nehru and the Hindu Code: A Victory of Symbol over Substance?" Modern Asian Studies 28, no. 1 (February 1994): 165–94. http://dx.doi.org/10.1017/s0026749x00011732.

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If to Gandhi goes the credit of having drawn out Indian women from their cloistered protected environment to join the national movement for freedom, to Jawaharlal Nehru surely goes the credit for having recognized the need formally to grant equality between the sexes and to enshrine it in the Fundamental Rights drawn up at the Karachi Congress of 1931.

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Molloy, Barry. "For Gods or men? A reappraisal of the function of European Bronze Age shields." Antiquity 83, no. 322 (December 1, 2009): 1052–64. http://dx.doi.org/10.1017/s0003598x00099348.

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Are the imposing, decorated copper-alloy shields of Bronze Age Europe symbolic objects or functioning weapons? The author undertakes new analysis and experiments to conclude that whether bronze, leather or wood, all shields had a range of purpose in which the ceremonial and homicidal could rarely be completely isolated.

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López-Baralt, Luce. "St. John's Nocturnal Beloved Could Have Been Named “Layla”." Medieval Encounters 12, no. 3 (2006): 436–61. http://dx.doi.org/10.1163/157006706779166093.

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AbstractSt. John of the Cross silences the names of his feminine poetic alter egos. In this essay, I propose a symbolic name for the nocturnal lover of Noche oscura del alma: Layla. In Arabic layl means “night,” and this is the name of the woman Qays loved to the point of madness, according to the famous pre-Islamic legend. Forced to part from his beloved, Qays goes to the desert and writes desperate love verses to her until he feels so spiritually transformed in Layla that he is Layla herself. As “Majnūn Layla,” or “Layla's fool,” the Lover no longer needs the Beloved's physical presence. Sufi mystics like Rūmī read this legend in terms of the mystical union, transforming Layla into the symbol of the dark night of the soul. St. John of the Cross is much indebted to Islamic mystical symbolism, and he closely follows the Islamic symbolism of the dark night in his poem.

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Bolshakov, Vladimir A. "Royal women-sistrophoroi: to the interpretation of sistrum symbolism un cultic practice of the New Kingdom Period." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 4 (2021): 25. http://dx.doi.org/10.31857/s086919080015730-0.

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The present article deals with the symbolism of the sistrum in the cultic and ceremonial practice of the New Kingdom period. As a sacred musical instrument, closely associated with Hathor and other goddesses identified with her (Tefnut, Sakhmet, Bastet, Iusaas, Nebet-Hetepet), the sistrum of two types (sSSt and sxm) was widely used in performing various religious rituals and ceremonies. Since the dominant type in the iconography of the king’s wives and mothers of the New Kingdom is their image playing the sistrum/sistra, the author focuses primarily on the main female representatives of the royal family. The article provides a brief overview of iconography, laudatory epithets of royal women and accompanying inscriptions to the use of sistra. A study of official cultic and ceremonial scenes with royal women shaking sistra, allows the author to define three main objects of veneration: a. gods; b. goddesses; c. king. The author also puts into doubt the interpretation widespread in modern Egyptology, according to which, the sexual energy of the supreme deity was stimulated through playing music. Moreover, the absence of the important title “god’s wife/hand” in the protocol of some royal women does not allow reducing their cultic role to the personification of the consort/daughter of a solar deity. A critical approach to this interpretation makes it possible to state that playing sistra was not an exclusively female prerogative and was not limited to the strict opposition “royal woman – god”. Besides, one can conclude that the use of sistra as liturgical objects was a prerequisite for performing offering rituals.

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Books on the topic "Gods adn symbols"

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Brahmbhatt, Sudhir. Glimpses of Indian heritage: Indian culture. Ballwin, Missouri, USA: Desktop Publishing and Graphic design, 1998.

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ill, Weidner Bea, ed. Symbols of God's love: Codes and passwords. Philadelphia: Geneva Press, 1986.

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Reuterswärd, Patrik. The forgotten symbols of God. Stockholm: Almqvist & Wiksell Tryckeri, 1986.

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Reuterswärd, Patrik. The forgotten symbols of God. Stockholm, Sweden: Almqvist & Wiksell International, 1986.

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God's federal republic: Reconstructing our governing symbol. New York: Paulist Press, 1988.

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Garrett, Valery M. Children of the gods: Dress and symbolism in China. Hong Kong: Urban Council, 1990.

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Srivastava, Kamal Shankar. Hindu symbolism and iconography: A study. Varanasi: Sangeeta Prakashan, 1998.

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Vogt, Evon Zartman. Tortillas for the gods: A symbolic analysis of Zinacanteco rituals. Norman: University of Oklahoma Press, 1993.

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1932-, Boa Fraser, ed. This business of the gods--. Caledon East, Ont: Windrose Films, 1989.

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A, Taube Karl, ed. The gods and symbols of ancient Mexico and the Maya: An illustrated dictionary of Mesoamerican religion. New York: Thames and Hudson, 1993.

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Book chapters on the topic "Gods adn symbols"

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Wunn, Ina, and Davina Grojnowski. "A Forest of Symbols—The Art of the European Upper Palaeolithic (40,000–12,000 ybp)." In Ancestors, Territoriality, and Gods, 87–104. Berlin, Heidelberg: Springer Berlin Heidelberg, 2016. http://dx.doi.org/10.1007/978-3-662-52757-3_6.

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Walker, Theodore, and Chandra Wickramasinghe. "Analogy, Metaphysics, Mythical Symbols, and Religion." In The Big Bang and God An Astro-Theology, 57–69. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137535030_6.

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Dauterman Maguire, Eunice, and Henry Maguire. "‘The Forgotten Symbols of God’: Screening Patterns from the Early Christian and Byzantine Worlds." In Architecture and Visual Culture in the Late Antique and Medieval Mediterranean, 89–103. Turnhout, Belgium: Brepols Publishers, 2021. http://dx.doi.org/10.1484/m.ama-eb.5.124436.

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Toohey, Peter. "Heaven Can Wait." In Hold On, 179–206. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190083618.003.0007.

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In this chapter the focus moves to the empty chair, a symbol of death and of the departed. The author’s opinion is that there is no link to be found between waiting and the perception of the beyond, the afterlife, the transcendental, or even God, let alone the empty chair. Waiting, waiting for God, as it’s understood by some of the thinkers of this chapter, is little more than a situation, a handy idea, an idealized process, a mere symbol. Symbols are anyone’s business. Symbols can lead as readily to pornography as to the afterlife. In all of this the empty chair has been forgotten.

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Wellman, James K., Katie E. Corcoran, and Kate J. Stockly. "Defining Religion: Sacred Moral Communities." In High on God, 33–36. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199827718.003.0004.

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We provide and support our definition of religion. Religion is (1) a social enactment of a desire for the ultimate. It is (2) embodied in ritual practices; (3) described by systems of symbols and beliefs; (4) developed in communal settings, and often institutionally legitimated. (5) Religion interacts and negotiates with powers and forces that are experienced as within and beyond the self and group. (6) This power or force is most often referred to as god/spirit or gods/spirits. (7) The affective experience of ritual, and the symbolic and social boundaries constructed in rites, mobilize group identity and bind the group into a moral community. Last, (8) these moral communities produce networks of solidarity, and carry the potential for tension and, more rarely, conflict and violence within and between groups.

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"Symbol." In God and the Creative Imagination, 100–108. Routledge, 2013. http://dx.doi.org/10.4324/9780203165034-18.

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"APPENDIX 2. Table of Symbols." In Political Leadership and Collective Goods, 151–54. Princeton University Press, 2015. http://dx.doi.org/10.1515/9781400872411-011.

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Mazur, Joseph. "Sans Symbols." In Enlightening Symbols. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691173375.003.0009.

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This chapter discusses the importance of symbols to the development of mathematics. It begins by analyzing the oldest surviving copy of Euclid's Elements, MS D'Orville 301, which shows how to prove simple identities but lacks any algebraic symbols indicating powers or plus or minus. Nevertheless, the Elements gave mathematics its fundamental nature, its first model of proof. The chapter goes on to consider one of the earliest extant histories of geometry, Proclus's A Commentary on the First Book of Euclid's Elements, and the Pythagorean theorem. It also describes how Alexandria continued to be the center for learning and scholarship in mathematics, science, and medicine for 500 years after Euclid's time. Finally, it examines Diophantus's masterwork and its influence on the development of algebra, with particular emphasis on his use of symbols for powers and unknowns.

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Adams, Robert Merrihew. "Symbolic Value." In Finite and Infinite Goods, 214–28. Oxford University Press, 2002. http://dx.doi.org/10.1093/0195153715.003.0010.

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Endong, Floribert Patrick C. "Marketing Christianity and Men of God Through the Use of Signs." In The Role of Language and Symbols in Promotional Strategies and Marketing Schemes, 246–66. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-5778-4.ch014.

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Most advertising copies designed by Nigerian Pentecostal Churches are rarely monosemic and hardly understandable from a literal exegesis. This is partly due to the fact that they most often integrate various typologies of signs and symbols. These signs are aimed (i) to quickly and effectively convey specific meanings to the readership and (ii) fashion the overall advertising messages according to the taste of the time. Based on a quantitative and qualitative content analysis of 490 advertising copies, this study reveals that 68.77% of the print advertisements generated by Nigerian Churches contain signs and symbols. Majority (56.08%) of these signs and symbols are Christian in nature (they are inspired by the universal Christian symbolism and iconography); while, 30.26% of them are rooted in the Nigerian socio-cultural context. The latter category of signs is commonly used in a postmodern or sensational manner, to make reference to local religious myths and specific socio-political events which seriously affect or shape Nigerian Pentecostal Christianities. This postmodern use of signs implicitly reveals that, the advertising message designers are conscious of the highly competitive environment in which churches and men of God operate in the country.

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Conference papers on the topic "Gods adn symbols"

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Kriaučiūnaitė-Lazauskienė, Gintarė, and Rima Žitkienė. "An effect of symbols on consumer behaviour: the theoretical insights." In Contemporary Issues in Business, Management and Economics Engineering. Vilnius Gediminas Technical University, 2019. http://dx.doi.org/10.3846/cibmee.2019.015.

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Purpose – this article aims to analyse and integrate the limitations of consumer’s decision-making and difficulties for symbolic consumption in relation to symbolic branding. It highlights the symbolic impact to goods, which influenced by advertising and 21st century consumer’s behaviour propagates hedonistic values. Research methodology – the analysis of theoretical scientific literature, comparative study of conceptions. Findings – support the idea that consumers may modify their principles about the symbolic brand depending on both their self-brand relation as well as the effect of social (both live and virtual) influence. Research limitations – it is necessary to acknowledge that the current research is limited by broad scope consumer behaviour theories and methods (we in passing analysed empirical proves). Practical implications – authors suggest that the emergence of brand subculture on consumer behaviour gives the possibility of adjusting specific marketing strategies and presents the shortcomings of current research by pointing out the trends for future empirical studies. Originality/Value – It also highlights that the consumers’ search of symbolism and meaning in brands correlated with their consumer buying decision models, and we claim it could be related to utility theory. The main aim of this article is to analyse the field of symbols in advertising – in terms of their impact on the consumption process.

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Okay Toprak, Aslı, and Zekai Özdemir. "An Empirical Research on Empirical Consumption: Kırklareli University Case." In International Conference on Eurasian Economies. Eurasian Economists Association, 2019. http://dx.doi.org/10.36880/c11.02246.

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Consumption is defined as the use of goods and services produced in order to meet the needs and demands. However, the goods and services consumed are not only indicator of purchase power but also social status. At this point, the aim of conspicuous consumption comes to the fore. Conspicuous consumption for social status was first discussed by Thorstein Veblen in his book, The Theory of The Leisure Class, in 1899. According to Veblen, this kind of consumption is carried out in order to raise the social status by the upper social class and other classes trying to be similar to them rather than to the need. The views of Veblen are important when considered today's consumer society and constitute an important point of reference for gaining an insight into the world of over-consumption, especially for the younger generations. For this reason, in our study, we aim to conduct a questionnaire for Kırklareli University students in order to understand how the concept of conspicuous consumption has acquired dimension for university students. As a result of the study, it will be tried to determine whether the students have conspicuous consumption; which factors are affected if the students turn to conspicuous consumption and whether the students have loaded symbolic meanings to the commodities they purchased.

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Domingues, Felipe, Salvatore Zingale, and Dijon De Moraes. "The pragmaticism as a route to designing: Understanding the inferential logics of sense attribution." In Systems & Design: Beyond Processes and Thinking. Valencia: Universitat Politècnica València, 2016. http://dx.doi.org/10.4995/ifdp.2016.3214.

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The objective of this paper is to discuss the inferential logics of sense attribution to everyday objects. The arguments presented take part of a broader investigation that aims at evolving a full methodological research framework. Such framework intends to explore the possibility of development of a method of systematic analysis of the relationship established between users and objects in their context of use and specific circumstances.The starting point of the discussion is the pragmatistic maxim: “Consider what effects, that might conceivably have practical bearing, we conceive the object of our conception to have. Then, our conception of these effects is the whole of our conception of the object” (Peirce, CP 4.402). Both terms, effects and practical bearing, associated with the concept of sense, were of great importance to support the evolvement of the theoretical discourse developed in the paper. In addiction, the concept of sense adopted is also rooted in Peirce’s essays: “Our idea of anything is our idea of its sensible effects” (Peirce, CP 5.401). According to Peirce, the senses of any sign (e.g., objects) are associated with all possible effects and the practical consequences that they produce or could produce (Zingale & Domingues, 2015). Thus, considering that signs can be also understood as processes of mental mediation, the practical bearings urged by sensible effects are direct linked to inferential logic mechanisms (induction, deduction, abduction) in the processes of sense attribution. Then, how to analyze intangible aspects such interpretative answers and practical consequences in the context of use and specific circumstances?The statements contained in the paper may contribute to the fields of design (practical) and semiotics and design (theoretical) in terms of providing a theoretical model. Such model intends to increase the scientific understanding of the logical mediation processes involved in artifacts fruition, which is believed to have effects on the practical processes of analysis and development of goods; and may also add knowledge to the discussions and contributions postulated by Deni (2015) and Boztepe (2007).Concluding, this contribution may bring into the field of design discussions on the comprehension of the relationship between users and their goods, introducing a purpose of a framing method of the logic of the pragmatistic dimension of artifacts. In further stages of the so-called broader investigation, the evolvement of such method aims at aiding the analyses and introduction of symbolic features into artifacts in the very early stages of design.DOI: http://dx.doi.org/10.4995/IFDP.2016.3214

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McCartney, Patrick. "Sustainably–Speaking Yoga: Comparing Sanskrit in the 2001 and 2011 Indian Censuses." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-5.

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Sanskrit is considered by many devout Hindus and global consumers of yoga alike to be an inspirational, divine, ‘language of the gods’. For 2000 years, at least, this middle Indo-Aryan language has endured in a post-vernacular state, due, principally, to its symbolic capital as a liturgical language. This presentation focuses on my almost decade-long research into the theo-political implications of reviving Sanskrit, and includes an explication of data derived from fieldwork in ‘Sanskrit-speaking’ communities in India, as well as analyses of the language sections of the 2011 census; these were only released in July 2018. While the census data is unreliable, for many reasons, but due mainly to the fact that the results are self reported, the towns, villages, and districts most enamored by Sanskrit will be shown. The hegemony of the Brahminical orthodoxy quite often obfuscates the structural inequalities inherent in the hierarchical varṇa-jātī system of Hinduism. While the Indian constitution provides the opportunity for groups to speak, read/write, and to teach the language of their choice, even though Sanskrit is afforded status as a scheduled (i.e. recognised language that is offered various state-sponsored benefits) language, the imposition of Sanskrit learning on groups historically excluded from access to the Sanskrit episteme urges us to consider how the issue of linguistic human rights and glottophagy impact on less prestigious and unscheduled languages within India’s complex linguistic ecological area where the state imposes Sanskrit learning. The politics of representation are complicated by the intimate relationship between consumers of global yoga and Hindu supremacy. Global yogis become ensconced in a quite often ahistorical, Sanskrit-inspired thought-world. Through appeals to purity, tradition, affect, and authority, the unique way in which the Indian state reconfigures the logic of neoliberalism is to promote cultural ideals, like Sanskrit and yoga, as two pillars that can possibly create a better world via a moral and cultural renaissance. However, at the core of this political theology is the necessity to speak a ‘pure’ form of Sanskrit. Yet, the Sanskrit spoken today, even with its high and low registers, is, ultimately, various forms of hybrids influenced by the substratum first languages of the speakers. This leads us to appreciate that the socio-political components of reviving Sanskrit are certainly much more complicated than simply getting people to speak, for instance, a Sanskritised register of Hindi.

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Buongiorno, Vincenzo. "From Global to Local: spontaneous consciousness and artisanal attitude in the self-built city in Latin America - San Martin de las Flores-Mexico’s self-built fabric. A perspective and tools for contemporary design." In 24th ISUF 2017 - City and Territory in the Globalization Age. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/isuf2017.2017.5934.

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In a world stressed by a cultural crisis, carachterised by excessive abstraction and virtuality (ex: R.Reich’s Symbolic-analysts or/and R. Florida’s Creatives), observing self built city constitute not an escape but an exploration to change our point of view and find a new path of development. Self building involves at any scale, a practical attitude and return to an psychosomatic interaction among inhabitants and built environment. Focusing in self-building can become a Slowskij’s “estragement” to reactivate different sensibilities, for a new philosophy in contemporary design. Morphological reading of self-built environments has a double importance: for self-built cities themselves, to give response to the need of social cohesion, for a restructuring that traduces these needs into building and transforms the plural individual needs into a collective urban structure; for the enrichment that this reading can give to the architectural community culture, a new panorama where we can search new path to go over the crisis; The paper focuses on the scales that goes from building and construction material scale to urban fabric scale. Starting from the observation of a brick’s furnace, through the observation of an original constructive system, up to the aggregation of each built organism in the urban fabric it will be possible to read and interpret the formative process and to evaluate, through design experience cases, some new path for the contemporary design that come from this interpretation of self-built: design as a formative process re-activation, artisanal-not authorial sensorial design; References G. Caniggia, G.L. Maffei, Composizione architettonica e tipologia edilizia: 1. Lettura dell’edilizia di base, Marsilio, Venezia 1979; Gianfranco Caniggia, G.L. Maffei, Composizione architettonica e tipologia edilizia: 2. Il progetto nell’edilizia di base, Marsilio, Venezia 1987; L. Pareyson, Estetica : teoria della formatività, Bompiani, Milano 2005; G. Strappa, L’architettura come processo. Il mondo plastico murario in divenire, Franco Angeli, Milano 2014; V. B. Šklovskij, Teoria della prosa, Einaudi, Torino 1976; R. Sennet, L’uomo artigiano, Feltrinelli, Milano 2008; J. F. C. Turner, Abitare come Verbo, in J. F. C. Turner, R. Fitcher (a cura di), Libertà di costruire, Il Saggiatore, Milano 1979;

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