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Journal articles on the topic 'Symbolical'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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1

Apolloni, B., and I. Zoppis. "Sub-symbolically managing pieces of symbolical functions for sorting." IEEE Transactions on Neural Networks 10, no. 5 (1999): 1099–122. http://dx.doi.org/10.1109/72.788650.

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2

Petrovic, Vuk. "Two Symbolical Modes." Филолог – часопис за језик књижевност и културу, no. 16 (December 30, 2017): 211–32. http://dx.doi.org/10.21618/fil1716211p.

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3

Gunawan, Asril. "Makna Simbolik Musik Daak Maraaq dan Daak Hudoq dalam Upacara Hudoq Bahau di Samarinda Kalimantan Timur." Resital: Jurnal Seni Pertunjukan 21, no. 2 (June 1, 2021): 113–26. http://dx.doi.org/10.24821/resital.v21i2.4462.

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The Symbolical Meaning Daak Maraaq Music and Daak Hudoq of Hudoq Bahau Ritual in Samarinda, East Borneo. The ritual of Hudoq is an annual cultural practice performed by Dayak Bahau people in the city of Samarinda. The performance of this ritual consists of some phases in which every phase of it represents the symbolical meaning closely related to the value of the ritual. Those phases are (1) Lemivaa Lalii’; (2) Hudoq Taharii’; (3) Lemivaa Tasam; (4) Hudoq Kawit; and (5) Hudoq Pakoq. Daak Maraaq and Daak Hudoq music and Hudoq dance are performed during the ritual. Daak Maraaq and Daak Hudoq are two different kinds of music, both have a different style of performance, stage of performance, and style of music. Due to its complexity, it becomes especially important to analyze the role of the symbolical meaning of music performed in the ritual of Hudoq. This is a qualitative research within an ethnomusicological approach—music within the cultural perspective—which is done through an analytical descriptive method. The theoretical approach used for this case study is symbolic interpretation and music (transcription) analyses. Despite analyzing the symbolical meaning of Daak Maraaq and Daak Hudoq music, this research is done to provide important information about musical analyses—within the ethnomusicological perspective—of that music. According to the data collected, the ritual of Hudoq has an important role in performing the symbolical meaning of the identical value of ritual, social, and existential meaning for the lives of Dayak Bahau people in Samarinda city, East Borneo.

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LEVESQUE, P. "A Symbolical Sacramental Methodology." Questions Liturgiques/Studies in Liturgy 76, no. 3 (December 1, 1995): 161–81. http://dx.doi.org/10.2143/ql.76.3.2003630.

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Hapizah, Hapizah, Ely Susanti, and Puji Astuti. "TEACHER’S ABILITIES OF TRANSLATION OF SYMBOLIC REPRESENTATION TO VISUAL REPRESENTATION AND VICE VERSA: ADDITION OF INTEGERS." International Journal of Pedagogy and Teacher Education 3, no. 1 (May 3, 2019): 41. http://dx.doi.org/10.20961/ijpte.v3i1.19268.

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<p><em>Translation of representations is a process of changing </em><em>representations </em><em>from one into</em><em> </em><em>another</em><em> one</em><em>. In generally, mathematics representations consists of symbolical, </em><em>visual (</em><em>graphical</em><em>)</em><em>,</em><em> </em><em>verbal, and tabular representations. This article discusses results of research about teacher’s understanding of mathematics representations and its implementation, which is teacher’s ability of translating from symbolical representation to graphical representation and vice v</em><em>e</em><em>rsa. The sample of research were 91 mathematics teacher from some districts of South Sumatera and Bangka Belitung provinces. The data of research were collected by test related to addition of integers. The results show that teacher’s ability of translating from symbolical representation into graphical representation is very low which is only 48,4% of the sample could translate the representations correctly, meanwhile teacher’s ability of translating from graphical representation into symbolical representation</em><em> </em><em>is quite good which is 75,8% of the sample could translate the representations correctly.</em><em> The mistakes identified when the mathematics teachers translated symbolic representation to visual representation are the result of addition not presented in numbers line, no the result of addition presented at all, the order of numbers line not presented clearly, misdirection or no direction of numbers line, and no answers at all. Meanwhile the mistakes identified when the mathematics teachers translated visual representation to symbolic representation are no the result of addition presented, incorrectly order of numbers added, and no answers at all</em>.</p>

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Melo, Cleisson. "Villa-Lobos: symbolical and semiotical." Proceedings of the 14th World Congress of the International Association for Semiotic Studies (IASS/AIS) 4 (2021): 465–76. http://dx.doi.org/10.24308/iass-2019-4-038.

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7

Lakonawa, Petrus. "Memaknai Simbol-Simbol Religius Injil Yohanes." Humaniora 5, no. 1 (April 1, 2014): 324. http://dx.doi.org/10.21512/humaniora.v5i1.3031.

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Gospel of John is the most symbolic Gospel in the official collection of the New Testament scriptures. Its symbolical characterestic thus poses challenges to the readers as to not approaching it in the mere literal sense but to dig into its implied meaning behind. Viewing it in this line, the question we would usually face is that of what is the real meaning of the symbols in the Gospel of John and how could we achieve such meaning. In this article, the author seeks to demonstrate some of the symbolical characterics of the Gospel of John and to discuss some of the hermeneutical approaches that can be utilized for the sake of such interpretion. This article would argue that to obtain a thorough meaning we need to identify and uncover all the various dimensions of meaning contained therein.

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8

Zubets, Aleksey. "Sign Benefi ts and Symbolical Growth." Гуманитарные науки. Вестник Финансового университета 5, no. 4 (December 11, 2015): 28–36. http://dx.doi.org/10.12737/17056.

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9

DEMİREL, Şener. "Symbol, Symbolical Language and in This Sense Symbolical Elements in the First 18 Couplet of Mesnevî." Journal of Turkish Studies Volume 7 Issue 3, no. 7 (2012): 915–47. http://dx.doi.org/10.7827/turkishstudies.3541.

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10

Primush, Mykola. "SYMBOLIC AND PARTY IMAGE OF POLITICAL PARTIES." Politology bulletin, no. 81 (2018): 23–29. http://dx.doi.org/10.17721/2415-881x.2018.81.23-29.

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The presented scientific research is devoted to the analysis of factors of influence of symbols of political party on her development and political rhetoric. The emphasis is placed on studying of symbols and the political choice of voters. It is proved that the party symbolics can act as the communication medium between parties and her voter. The scientific facts according to which the political symbolics and party colors bear in themselves sense of a party course of heads of political parties are offered and also display understanding of a role of party in political life of society. Factors of development of political symbolics in Ukraine are offered. Detailed studying of foreign experience has shown that the party symbolics has the logical and symbolical nature. The first shows her historical roots and serves as the political bridge between ideals and values of generations. The second aspect, symbolical — is continuation of the first, but bears in itself nonverbal sense. The essence consists that the political party, enduring certain stages of social and political development of the state, tries to display them in the political symbols, the name, flowers. It becomes not only for mass influence on the choice of electorate and also with the purpose to become main using the force political capable to be on one wave with the voter. Also, in a research it is shown that in the Ukrainian political practice this aspect is given a certain attention, but in general — party heads use opposite symbols and their values.

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RUSCONI, María Cecilia. "La división de la teología en el Tractatus de philosophica interpretatione sacrae Scripturae de Heymerico de Campo (1395-1460) / The Division of Theology According to the Tractatus de philosophica interpretatione sacrae Scripturae by Heymericus de Campo (1395-1460)." Revista Española de Filosofía Medieval 23 (April 20, 2016): 299. http://dx.doi.org/10.21071/refime.v23i.8984.

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The Tractatus de philosophica interpretatione sacrae Scripturae contains nine lectures taught at the University of Leuven in 1435. In the first lesson, Heymericus develops a threefold classification of mystical, symbolic and philosophical theology. This scheme is modified in the epilogue, where symbolical theology has the lowest level of the three categories. This paper provides a description of the doctrinal structure of the treatise in order to explain the epistemological inconsistency between the two passages

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12

Kuznetsova, Natalia. "Historical epistemology in search of symbolical status." Epistemology & Philosophy of Science 51, no. 1 (2017): 29–32. http://dx.doi.org/10.5840/eps20175113.

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Kirdjashkin, Ivan V. "CULTURAL-SYMBOLICAL CODES POLITIKAL SOCIALICATION: CONSTRUCTIVE ASPECT." Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, no. 38 (2020): 74–81. http://dx.doi.org/10.17223/22220836/38/7.

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YILDIRIM, Nilüfer. "As A Symbolical Language Treasure: Folk Narratives." Journal of Turkish Studies Volume 4 Issue 8, no. 4 (2009): 2383–403. http://dx.doi.org/10.7827/turkishstudies.1049.

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15

Korotkov, E. V., M. A. Korotkova, and N. A. Kudryashov. "Information decomposition method to analyze symbolical sequences." Physics Letters A 312, no. 3-4 (June 2003): 198–210. http://dx.doi.org/10.1016/s0375-9601(03)00641-8.

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16

Hawkins, Thomas. "Frobenius and the symbolical algebra of matrices." Archive for History of Exact Sciences 62, no. 1 (May 22, 2007): 23–57. http://dx.doi.org/10.1007/s00407-007-0006-6.

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17

Kirilenko, Ye I. "Medicines of symbolical action in cultural experience." Bulletin of Siberian Medicine 5, no. 5 (December 30, 2006): 115–22. http://dx.doi.org/10.20538/1682-0363-2006-5-115-122.

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Modern methodology offers theoretical toolkit which allows us to investigate the culturally - significant constants in the inter- nal experience of the person. Here belong the concepts of experience, medical experience, archetypes of the collective unconscious, the vital world. The address to the mythological tradition, the vital world of the person of traditional culture allows us to single out the steady structures, to find out the universal medical archetypes in medicinal sphere, and thus to investigate, a phenomenon of «medicines of symbolical action» (M. Foucault).

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18

Gurevich, Aron Y. "From Landscape to Individuality." Archaeological Dialogues 2, no. 1 (January 1995): 28–30. http://dx.doi.org/10.1017/s1380203800000283.

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Several years ago, when I visited the Netherlands for the first time, a famous historian with whom I was walking along a road through the polders observed that the national character of the Dutch had formed through many centuries of efforts to shape nature, and that nature in its turn bears the imprint of their character. I was greatly interested by this remark on the interaction between mentality and landscape and I asked my colleague to write an article on this subject for the periodical Odissei. Chelovek v istorii (‘Odysseus. Man in history’), which focused on issues of historical anthropology and which I am publishing for several years. Although unfortunately I did not receive the article as such, I was all the more interested to read Nico Roymans' work. The perception of space and landscape does in truth change through history and it would be incorrect to interpret the natural environment as a rigid framework in which the history of mankind unfolds. It is said that culture is man's second nature – but would it not be nearer the truth to say that it is his only nature? Man is a symbolical being (animal symbolicum), who finds his way in this world by means of symbols and who perceives reality through these points of reference, which he creates or reproduces. There is no sphere of activity beyond the boundary of this symbolical world. For this reason the perception of human activity cannot go beyond or neglect this all-embracing symbolical universe. Nevertheless far from all historians have mastered the art of reading or deciphering the sign systems of the past or present, since it is by no means easy to learn to read in this manner.

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19

Li, Fang Neng, Hou Pu Li, Hong Biao Qi, and Jiang Ning Xu. "Symbolical Expressions of Rhumb Line's Forward and Inverse Solution." Applied Mechanics and Materials 448-453 (October 2013): 3586–90. http://dx.doi.org/10.4028/www.scientific.net/amm.448-453.3586.

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In order to solve problems that deal with rhumb lines solution based on different reference ellipsoids in maritime navigation, the rhumb lines basic equations were established. After the symbolical formula of meridian arcs inverse solution being introduced, rhumb lines forward and inverse expressions which are non-iterative were derived. Finally, numerical examples were given to testify the accuracy of the forward and inverse expansions derived in this paper. Theory analysis and numerical results show that these new formulas have compact and symbolical form, and the precision of the inverse formulas is up to , which can satisfy practical utilization.

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20

Ngara, Renias. "Shangwe Music for Spiritual Rituals: A Symbolical Enactment." Studies of Tribes and Tribals 11, no. 2 (December 2013): 127–33. http://dx.doi.org/10.1080/0972639x.2013.11886674.

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21

ARONOV, IGOR'. "KANDINSKY'S FIRST SYMBOLICAL COMPOSITION: ARRIVAL OF THE MERCHANTS." Experiment 9, no. 1 (2003): 137–76. http://dx.doi.org/10.1163/2211730x03x00100.

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22

Takato, Setsuo, and José A. Vallejo. "Hamiltonian Dynamical Systems: Symbolical, Numerical and Graphical Study." Mathematics in Computer Science 13, no. 1-2 (April 22, 2019): 281–95. http://dx.doi.org/10.1007/s11786-019-00396-6.

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23

Kirdjashkin, Ivan V. "POLITIKAL SOCIALISATION AS “CARE OF” IN CONTEXT OF CULTURAL-SYMBOLICAL SCENARIOS OF COMMUNICATIONS." Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, no. 39 (2020): 33–44. http://dx.doi.org/10.17223/22220836/39/4.

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In article political socialisation is considered as a part of processes personal and social “cares of”, representing cultural experts of self-transformation, self-checking and society self-transformation. The given experts in work are presented as the general orientation of the political phenomena, allowing to form and transform the political culture of the person including a set of means of understanding of a society as interconnected the cultural-historical integrity informed on the basis of symbolical means of self-transformation of set the general outlook of individuals. In this plan “the care of” appears as area of existence and genesis of values political which role is interfaced to reproduction and transformation of forms social “managements of self”, about a live continuum of the purposes and means of human relations. At the same time social “the care of” appears as a product performative the certificates de-signing a society under the influence of the changing social situation of the person. Performativnyj character social “cares of” creates possibilities socioculture designing of the political phenomena, political culture in the course of political socialisation of the person. Thus social “the care of” occurs in a context of cultural-symbolical scenarios of communications which are caused by “own values” or rather mobile the unchangeable structures of a social order. In this respect symbolical scenarios of communications create isolation public “cares of” on certain his-torical values of society, form it difference, senses and forms of an autonomy and self-changes in world around. Scenarios “the care of” can be considered cares of as set of symbolical forms of public consciousness. It provides autopoecis communications in society, symbolical connection of communi-cations, a choice of their means, institutional forms. Communications scenarios, expressing symbolical social “will to live”, allow to organise “practice of” as sets the connected paradigms, actions and forms, values and senses of transformation of society and the person, the general purposeful processes of self-knowledge and society self-transformation. In this respect the above-stated scenarios represent public expectations or the structures neces-sary for joining of one communications to another. Cultural scenarios of communications represent socioculture expectations concerning ways samoreference societies which express readiness for repro-duction and changes, to self-correction of structures of consciousness of society, representing its aspi-ration to self-change, training, to perception of evolution of culture of a society. In this respect scenari-os act as possibilities of existence and training ways autopoecisa the communications, entering into cultural toolkit of the social consciousness providing interrelation, a reconstruction and deconstruc-tions of understanding of the political phenomena.

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Restiyadi, Andri. "Mengapa Seniman Memahatkan Figur Raksasa Menari Pada Batur Biaro Bahal I ? (Sebuah Tinjauan Semiotika Piercian)." Berkala Arkeologi Sangkhakala 11, no. 21 (January 7, 2018): 1–11. http://dx.doi.org/10.24832/bas.v11i21.225.

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AbstractIn the Piercian Semiotics, a reliefs can be seen as a system of signification that consist of, an object (called sign in Saussurean Semiotics), representamen (reference of an object), and interpretan (a new object (sign) as a result of the relation between an object and its representamen based on iconical, indexical or symbolical ground). By means of that, in order to understood why Sumateran arthist were sculpted the rakshashas figure in a dancing gesture on the base-feet of Biaro Bahal I, is by connected that reliefs with the iconical, indexical or symbolical ground that exist in their people. For example, a relation with the Vajrayana Buddhism doctrine.

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Pereira da Silva, Valéria Cristina. "Venise des deux côtés du miroir : Imaginaire et identité entre l’amour et la mort." Caietele Echinox 40 (June 28, 2021): 269–83. http://dx.doi.org/10.24193/cechinox.2021.40.21.

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"Venice, deeply imaginary and symbolic, is in various cultural documents, like books, paintings, cinema, music, photography and other arts. In this research, we use the literary and the poetic narrative as privileged sources for understanding the imaginary and the identity of this city, closely connected with love and with death too. This investigation uses as a method Gaston Bachelard’s phenomenology defined in The Poetics of Space and the symbolical imaginary described in relation to the material imagination in Water and Dreams. Venice is a city on water and its identity is closely associated with love, as one mirror side, and with death or even hell, as the other mirror side."

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Budy, Elinta. "The symbolical meaning of Macanan dance in Barongan Blora." Harmonia: Journal of Arts Research and Education 17, no. 2 (December 24, 2017): 129. http://dx.doi.org/10.15294/harmonia.v17i2.9284.

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<p>This study is aiming at finding out the symbolical meaning of Macanan dance in Barongan Blora. The method implied in the study was qualitative with ethnochoreology approach. Results indicated that Macanan dance is a typical dance immitating the movement of an animal which is a tiger, which is known also in Indonesia as ‘macan’. It also illustrates some movements which resemble the activity of a group of farmers. This study concluded that the movement of Macanan dance contained specific meanings; specifically representing and illustrating the life of Blora Regency’s agricultural community in Indonesia.</p><p align="center"> </p>

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Serafin, Aleksander. "On the questions of an expression towards symbolical architecture." Budownictwo i Architektura 14, no. 2 (June 9, 2015): 093–104. http://dx.doi.org/10.35784/bud-arch.1655.

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The article draws attention to two seemingly different approaches to the creation of an architectural form: the symbolic and the expressive, both in the context of their confrontation, and symbiosis. Symbol clearly supports the generation of the visual communication, while the escalation of the expression prevents a creativity from escaping in the literality and also it enriches the work of an individual element. Both those trends complementary creates the mechanism of modern architecture development, which obviously requires a consideration in the background of the extensive cultural context.

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28

MacColl, Hugh. "On the growth and use of a symbolical language." Philosophia Scientae, no. 15-1 (April 1, 2011): 235–49. http://dx.doi.org/10.4000/philosophiascientiae.375.

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Zhao, Deke. "The symbolical and cancellation-free formulae for Schur elements." Monatshefte für Mathematik 173, no. 3 (May 7, 2013): 441–53. http://dx.doi.org/10.1007/s00605-013-0500-7.

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30

Pocius, Kasparas. "The Subject and the Real: Ethical Implications of A. Badiou’s Philosophy." Problemos 96 (October 16, 2019): 71–82. http://dx.doi.org/10.15388/problemos.96.6.

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Alain Badiou’s theory of ethics of the subject implies that the individual interpellation of the symbolic plane could be secondary to the truth process, which grounds the formation of the subject. We arrive at the hypothesis that the subject of the interpellation is already a subject of truth when the symbolic interpellation process starts.In the paper, two contemporary ethical orientations are emphasized: democratic materialism, which comprises the idealism created by market laws, and a materialist dialectic, which opens the possibility of the subject’s formation during the struggles. However, Badiou’s attempts to create an alternative symbolic plane – a historical plane – do not seem reassuring; therefore, one must look at the event-producing-history from the psychoanalytical perspective.The theory of drives opens the possibility to relate Badiou’s subject to the repressed real, to show him as immune to the desire, which may be derived from a symbolical plane, and able to ground his struggles with revolutionary jouissance while not allowing history to end too early.

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31

Akadje, Mathieu A. "La représentation du policier dans les téléfilms Ivoiriens." European Scientific Journal, ESJ 12, no. 20 (July 30, 2016): 232. http://dx.doi.org/10.19044/esj.2016.v12n20p232.

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Studying the representation of the policeman in television movies, this is partly to describe the symbolical state of the public force in the Ivorian society. This symbolic goes by the embodiment of the police function through the image of a representative of the order, acting within the framework of the police institution. This study aims at identifying the essential features of the filmic representation of the policeman and get interested in the way the society relates itself its police. The qualitative method and content analysis helped to highlight the delinquency of the policeman by filmmakers. This filmic representation of the policeman appears as a mirror of the social changes that stirs the Ivorian society.

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32

Smíšek, Rostislav. "Margareta Theresa of Spain in the Symbolical Language of Baroque Performances." Opera Historica 16, no. 1 (March 30, 2015): 70–99. http://dx.doi.org/10.32725/oph.2015.005.

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Jamaludin, J., and Purnama Salura. "Understanding the Meaning of Triangular Shape in Mosque Architecture in Indonesia." International Journal of Engineering & Technology 7, no. 4.7 (September 27, 2018): 458. http://dx.doi.org/10.14419/ijet.v7i4.7.27359.

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This paper discuss the formal and symbolical meaning of triangular shape of contemporary mosque architecture in Indonesia, with case study the mosques designed by Ridwan Kamil in Jakarta and in rest area Km 88 toll road between Jakarta and Bandung. There was a question in the public whether the triangular shape was adequate to be used as a mosque building. This paper propose answers with the analitical descriptive to understand the symbolical meaning of triangle shape used Sundanese community culture, one of Indonesian ethnics as representation. The paper used comparation and interpretation method to reveals the meaning of triangle shape in local culture and to find the connection to triangle shape in contemporary mosques architecture. The vernacular mosques in Indonesia known with their pyramid shape stacked roof with pointed roof in the peak. The pointed roof derived from the mountain that believed as the sacred place and used as symbol in the form of stacked roof of mosque. The finding of this paper is that triangular form can be accepted as mosque architectural form for the symbolical meaning derived from Sundanese culture. In the two mosques, this triangle shape enlarged and become praying room and as bridge to the God realm. The shape then achieved two purpose, as symbol of holy place and also fullfiled the function of praying room.

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Shulga, Elena. "Ecophilosophy and Symbolical World of Nature: an Issue of Interpretation." Logos et Praxis, no. 1 (August 2018): 22–31. http://dx.doi.org/10.15688/lp.jvolsu.2018.1.3.

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35

HaengSoo Lee. "Antony and Cleopatra as a symbolical analogy in human nature." Shakespeare Review 49, no. 3 (September 2013): 481–500. http://dx.doi.org/10.17009/shakes.2013.49.3.005.

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36

Aguiló, F., D. Arteaga, and I. Diego. "A symbolical algorithm on additive basis and double-loop networks." Theoretical Computer Science 319, no. 1-3 (June 2004): 423–39. http://dx.doi.org/10.1016/j.tcs.2004.02.006.

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37

Krivolapov, Yevgeny, Shmuel Fishman, and Avy Soffer. "A numerical and symbolical approximation of the nonlinear Anderson model." New Journal of Physics 12, no. 6 (June 30, 2010): 063035. http://dx.doi.org/10.1088/1367-2630/12/6/063035.

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38

Бакланов and Pavel Baklanov. "Diagnostics of personnel’s professional qualification." Management of the Personnel and Intellectual Resources in Russia 2, no. 3 (July 1, 2013): 13–17. http://dx.doi.org/10.12737/536.

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The model of individual professional qualification assessment, and also technology related to identification of employee’s professional qualification to the competence requirements presented to a position held by him are revealed in this article from symbolical analysis perspective.

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39

Aaltonen, Jukka, and Viljo Räkköläinen. "The Shared Image Guiding the Treatment Process." British Journal of Psychiatry 164, S23 (April 1994): 97–102. http://dx.doi.org/10.1192/s0007125000292829.

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The aim of the study reported here was to develop psychotherapeutic in-patient treatment for acute schizophrenia, following the principles of a need-adapted approach. To improve the integration of experiences which hospital staff have with acutely psychotic patients and their families, systematic supervision sessions were organised. In these sessions, it was possible to achieve shared psychological images through which the whole staff could integrate patients' behaviour and symptoms, both symbolic and non-symbolic. Such an image was called ‘the shared image guiding the treatment process’ (SIGTP). The process of achieving the SIGTP was interpreted through Peircean semiotics, especially the concepts of indexical, iconic, and symbolical signs. An SIGTP was considered to have been achieved in the early phase of the supervision process in 32 of the 54 cases. For the patients, SIGTP and the need-adaptation connected with it meant achieving a more realistic and more functional ordering of their experiences.

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Gnatiuk, Oleksiy, and Victoria Glybovets. "Do street status and centrality matter for post-socialist memory policy? The experience of Ukrainian cities." Geographia Polonica 93, no. 2 (2020): 139–61. http://dx.doi.org/10.7163/gpol.0167.

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Naming and renaming of urban space often is sensitive in terms of the street location and status and implies categorization of streets according to the perceived importance of a street name. Thus, different locations in the city have different symbolic significance, and the urban toponymy could be read as a spatial projection of the societal axiological system. This article represents an attempt to study the importance of location (centrality vs. peripherality) and status (significance) of the urban public spaces in the 36 largest Ukrainian cities in terms of symbolical value and memory policy. The findings indicate that both investigated factors constitute an important tool of identity shaping and historical memory policy, but their influence and manifestation may vary considerably depending on specific historical, cultural and (geo)political conditions. Therefore, although the central parts of cities and the main urban arteries have tangibly larger symbolic significance, the toponymy of less presentable urban areas may be no less eloquent in the critical toponymy studies.

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Tsykunov, I. V. "Cosmatesque matrix: syntax of style in Basilica of Santa Maria Maggiore in Rome." Язык и текст 4, no. 1 (2017): 83–94. http://dx.doi.org/10.17759/langt.2017040109.

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Cosmatesque style mosaic is not only the decorative ornament that has decorated medieval temples; it is the developed symbolical system, which represents religious concepts and ideas of a universe structure. Cosmatesque structure includes hierarchy of levels that is similar to phonetic, lexical and grammatical levels of language in its functions. Figures of this style can be include in composition, structurally and functionally corresponding to the sentences and texts developing in a narrative. This article to analyse Cosmatesque syntax and interpretation of concepts of craftsmen Cosmati, on the example of Basilica of Santa Maria Maggiore in Rome. The author of this article assumes that the basilica floor represents the Christological cycle made of plots of the New Testament. Nevertheless, as at that time there was a ban on images of the Scripture Christological cycle is presented by symbolical design of craftsmen Cosmati.

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Pawluczuk, Włodzimierz. "THE CONCEPT OF CIVILIZATIONAL BOUNDARY." CREATIVITY STUDIES 2, no. 1 (June 30, 2009): 57–63. http://dx.doi.org/10.3846/2029-0187.2009.1.57-63.

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In this paper the concept of the boundary of civilizations is discussed on the example of Polish‐Belarusian and Polish‐Ukrainian borderlands. The author starts from the assumption, shared by many historians and sociologists, that civilizations are real cultural entities based on certain long‐lasting patterns of symbolical order. Those patterns are closely related to respective religions like Catholicism and Orthodoxy, but they act even though people's religiosity is weak. The differences between Western Christian and Eastern Christian patterns remain important in a secularized world as well. The author analyses how these civilization differences influence both cross national and political identities in countries, situated on the boundary of civilizations. He shows, in particular, how symbolic patterns shape the identity of Catholic minority in modern Belarus and that of Orthodox minority in today's Poland.

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Shin, EC. "The conqueror motif in chapters 12-13: a heavenly and an earthly perspective in the Book of Revelation." Verbum et Ecclesia 28, no. 1 (November 17, 2007): 207–23. http://dx.doi.org/10.4102/ve.v28i1.104.

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The theme of the conqueror motif in the book of Revelation is one of the prominent themes. The theme of the conqueror motif provides various symbolical messages from an exegetical and theological perspective. An alternative symbolic perspective provides a heavenly perspective and the symbolic transformation. Various images such as salvation for the conquerors and judgment of the evil ones, or victory of the Lamb and defeat of Satan, transform our earthly perspective into the heavenly perspective, and give us a new understanding as to how the conquerors should see the world. To provide the conquerors with a new understanding is to give them a reversed effect as a marginalized group and to reveal deep spiritual conflict between God and Satan. Who is in control in history? With the result of the heavenly war between Michael and the dragon in 12:7-9, John proclaims the victory of God, who is the real conqueror, and provides the heavenly perspective that God is in control of the cosmos, as well as of history.

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Groh, Friedemann, Konrad Groh, and Alexander Verl. "On the inverse kinematics of an a priori unknown general 6R-Robot." Robotica 31, no. 3 (August 14, 2012): 455–63. http://dx.doi.org/10.1017/s0263574712000471.

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SUMMARYThis paper looks at the inverse kinematics problem of an a priori unknown 6R-Robot from the representation point of view. It describes a new representation of the Euclidean motion group. With this representation, the inverse kinematics problem can be treated entirely numerical. No symbolical methods are required.

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이용현. "A Hermeneutical Approach to the Symbolical System of the Hevajra Tantra." Journal of Indian Studies 15, no. 1 (May 2010): 157–83. http://dx.doi.org/10.21758/jis.2010.15.1.157.

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Todic, Branislav. "The symbolical investiture of the archbishop Basil of Bulgaria at Melnik." Zograf, no. 32 (2008): 59–68. http://dx.doi.org/10.2298/zog0832059t.

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Wallemacq, Anne. "Totem and Metaphor: The Concept of Network as a Symbolical Operator." Organization 5, no. 4 (November 1998): 593–612. http://dx.doi.org/10.1177/135050849854008.

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Allaire, Patricia R., and Robert E. Bradley. "Symbolical Algebra as a Foundation for Calculus: D. F. Gregory's Contribution." Historia Mathematica 29, no. 4 (November 2002): 395–426. http://dx.doi.org/10.1006/hmat.2002.2358.

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Majitova, Sabohat Jamilovna, and Anzurat Sultanovna Khankhojaeva. "The symbolical meaning of “love” in the ghazels of abdurahman djami." ACADEMICIA: AN INTERNATIONAL MULTIDISCIPLINARY RESEARCH JOURNAL 11, no. 1 (2021): 957–66. http://dx.doi.org/10.5958/2249-7137.2021.00120.8.

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Brower Beltramin, Jorge. "Contribuciones de la sociología y la antropología para la comprensión del fenómeno religioso: una lectura en clave semiótica." Revista Temas Sociológicos, no. 13 (January 25, 2017): 249. http://dx.doi.org/10.29344/07194145.13.237.

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ResumenLos aportes teóricos y metodológicos desarrollados por la sociología y la antropología para la comprensión del fenómeno religioso y su relevancia en la dinámica de las culturas, constituyen un referente insoslayable en la praxis analítica llevada a cabo desde la semiótica. El presente artículo expone la lectura de un conjunto discursivo perteneciente a autores destacados en la fundación y desarrollo de la sociología y la antropología, enfatizando la concepción simbólica y por tanto sígnica que atribuyen a la expresión figurativa de lo religioso.Palabras clave: Religión, Signo, Construcción simbólica, Semiótica.Abstract The theoretical and methodological contributions developed by sociology and anthropology for the understanding of the religious phenomenon and its relevance in cultural dynamics, constitute an unavoidable referent in the analytical praxis carried out from semiotics. The present article exposes the reading of a discursive set belonging to renowned authors in the foundation and development of sociology and anthropology, emphasizing the symbolical conception and therefore signical that they attribute to the figurative expression in the religious.Key words: Religion, Sign, Symbolical construction, Semiotics

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