Relevant bibliographies by topics / Writing and Cosmology

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Writing and Cosmology'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Writing and Cosmology"

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Audouze, J., G. Setti, J. Gunn, S. Hayakawa, M. S. Longair, I. Novikov, G. A. Tammann, V. Trimble, and G. de Vaucouleurs. "47. Cosmology." Transactions of the International Astronomical Union 19, no. 1 (1985): 655–50. http://dx.doi.org/10.1017/s0251107x00006726.

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The preparation of a report dealing with such a large domain is almost an impossible task. Because so many different questions, problems and expertises are assembled under the word “Cosmology”, my approach has been the following: first to divide this field in a somewhat arbitrary fashion into the following sections: very early universe – elementary particle and cosmology – early nucleosynthesiscosmological parameters (Hubble constant, deceleration parameter, cosmological constant) – large scale structures, intergalactic gas, missing mass – clusters of galaxies and intercluster gas – anisotropy of the black body radiation – formation of galaxies – quasars and their evolution – cosmological evolution of radiosources. I have then asked to the most knowledgeable specialists to review briefly each of these most important questions on which many excitinq and very new results have been obtained not only by the astrophysicists themselves but also by particle physicists, nuclear physicists, theoretical physicists, … This is why the reader will read in section 1 the report on primordial nucleosynthesis written by G. Steigman, in section 2 Anisotropy of the black body radiation by D.T. Wilkinson and E. Meichiorri, in section 3 Clusters of galaxies by 3. Einasto, in section 4 Galaxy formation by B.J.T. Jones, in section 5 Quasars and their evolution by M. Schmidt and in section 6 the Cosmological evolution of radio sources by R.A. Windhorst. Let me thank these colleagues for their excellent work in writing these various reviews.
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Raden, Agung Zainal Muttakin. "Transformation of Tradition: Incorporating Technology to Transform Local Culture in the Form of Modern Sundanese Script." Dewa Ruci: Jurnal Pengkajian dan Penciptaan Seni 14, no. 2 (February 24, 2020): 33–46. http://dx.doi.org/10.33153/dewaruci.v14i2.2730.

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Sundanese script is a system for writing Sundanese. The traditional writing system in Sundanese began in the 14th century until the 19th century. Sundanese script is related to cosmology that developed in Sundanese society. This research will review the role of technology in transforming local values by comparing the Ancient Sundanese Script and the Modern Sundanese Script through ATUMICS method. The result of this study shows that there is a simplification happening when transforming the Ancient Sundanese Script to the Modern ones. However, the Sundanese cosmology embodied within the Sundanese script is not lost. Thus, transformation of tradition could become one of the options in preserving local traditional values while adapting it into the current world.
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Agung Zainal Muttakin Raden. "Transformation of Tradition: Incorporating Technology to Transform Local Culture in the Form of Modern Sundanese Script." IICACS : International and Interdisciplinary Conference on Arts Creation and Studies 2 (April 6, 2020): 83–89. http://dx.doi.org/10.33153/iicacs.v2i1.20.

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Sundanese script is a system for writing Sundanese. The traditional writing system in Sundanese began in the 14th century until the 19th century. Sundanese script is related to cosmology that developed in Sundanese society. This research will review the role of technology in transforming local values by comparing the Ancient Sundanese Script and the Modern Sundanese Script through ATUMICS method. The result of this study shows that there is a simplification happening when transforming the Ancient Sundanese Script to the Modern ones. However, the Sundanese cosmology embodied within the Sundanese script is not lost. Thus, the transformation of tradition could become one of the options in preserving local traditional values while adapting it into the current world.
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4

Costello, Sarah Kielt. "Image, Memory and Ritual: Re-viewing the Antecedents of Writing." Cambridge Archaeological Journal 21, no. 2 (June 2011): 247–62. http://dx.doi.org/10.1017/s0959774311000266.

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This article addresses the visual culture of the Neolithic Near East, in particular that found on seals and sealings, objects often associated with information storage and administration. It considers the connection between those images and a broader Neolithic cosmology and, finally, the ways that both changed as cities replaced villages. The evidence is a set of imagery carved on small, portable objects such as palettes and seals, as well as their impressions on clay. By and large, seals have been studied as administrative and economic tools, part of a developing system of record-keeping in the millennia preceding the first writing. Their imagery, however, reveals elements of a basic cosmology, suggesting a religious context and meaning that precedes evidence of their use in administrative contexts. I posit that a) there are recurring motifs in the visual culture of the Neolithic Near East; and b) the subject matter of these motifs relates to religious beliefs and practices. I argue that to fully understand early seal use, we must proceed historically rather than ahistorically, first considering the primary association between these objects and cosmological concerns, and then broaden interpretations of later seal use, archive systems and ultimately writing, to consider how the content or meaning of the glyptic imagery may relate to those contexts.
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Sohini Ray. "Writing the Body: Cosmology, Orthography, and Fragments of Modernity in Northeastern India." Anthropological Quarterly 82, no. 1 (2009): 129–54. http://dx.doi.org/10.1353/anq.0.0047.

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Zellner, Nicolle. "Video Killed the Writing Assignment." Journal of Astronomy & Earth Sciences Education (JAESE) 5, no. 2 (December 4, 2018): 137–50. http://dx.doi.org/10.19030/jaese.v5i2.10222.

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An introductory Astronomy survey course is often taken to satisfy a college graduation requirement for non-science majors at colleges around the United States. In this course, material that can be broadly categorized into topics related to “the sky”, “the Solar System”, “the Galaxy”, and “cosmology” is discussed. Even with the wide variety of topics in these categories, though, students may not be 100% interested in the course content, and it is almost certain that a specific topic about which a student wishes to learn is not covered. To at least partly address these issues, to appeal to all of the students in this class, and to allow students to explore topics of their choice, a video project has been assigned to students at Albion College as a class activity. In this assignment, students are asked to create a video of a famous (or not) astronomer, astronomical object or discovery, or telescope observatory to present to the class. Students work in pairs to create a video that is original and imaginative and includes accurate scientific content. For this project, then, students use a familiar technology and exercise their creativity while learning a little (or a lot of) science along the way. Herein data on types and topics of videos, examples of videos, assignment requirements and grading rubrics, lessons learned, and student comments will be discussed and shared.
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Sonne, Birgitte. "Who’s afraid of Kaassassuk? Writing as a tool in coping with changing cosmology." Études/Inuit/Studies 34, no. 2 (June 16, 2011): 107–27. http://dx.doi.org/10.7202/1004072ar.

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Education, literacy, and art were technologies used by Greenlanders in adapting to and coping with changes brought about by colonial impacts from Denmark. Stories orally transmitted through the ages were among the first texts to be written by Greenlanders. This article focuses on changes in symbolic meanings of the environmental setting in the pan-Inuit myth about the maltreated orphan Kaassassuk who became a strong man and took a terrible revenge. Beginning with the traditional pan-Inuit and Greenland variants, the analysis ends up with Hans Lynge’s play Kâgssagssuk, staged in 1966. Traditionally, the symbolism of the natural forces underscored Kaassassuk’s brutal character, but later it structured the literary composition of his story and changed him into a re-socialised individual. In Lynge’s play, the natural forces even gave way to contemporary moral and psychological considerations during the political upheaval leading to Greenland’s Home Rule.
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Kiesewetter, Hubert. "Ethical Foundations of Popper's Philosophy." Royal Institute of Philosophy Supplement 39 (September 1995): 275–88. http://dx.doi.org/10.1017/s1358246100005555.

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If an economist or an economic historian speaks about ethical or moral problems, one should be suspicious. Karl Popper continually repeated that he did not want to preach, and I believe that his deep-rooted distrust of modern philosophical moralists, who usually preach water and drink cognac, led to his not writing a greater work on ethics. Nevertheless he was a moral person, and perhaps we can learn more about his cosmology, his methodology, and about his philosophy in general if we probe into some of the ethical foundations of his life and his thinking. It may become apparent to you that I do not refer primarily to Popper's Open Society and Its Enemies or other works of his political writings alone. In choosing not to do so, it is my intention to demonstrate that all his thinking is deeply rooted in ethics.
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Skultans, Vieda. "Psychiatry through the Ethnographic Lens." International Journal of Social Psychiatry 52, no. 1 (January 2006): 73–83. http://dx.doi.org/10.1177/0020764005060854.

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The title of this article is deliberately chosen and reflects its agenda: to outline the contribution of ethnography to psychiatry. Ethnography is the study of culture through intensive participation, observation and listening. The postmodernists remind us that it is also the writing of culture (literally translated from the Greek). And in focusing on the writing of ethnographic texts they have alerted us to the problematic nature of transferring observation and experience into text. But an ethnographic account of psychiatry is possible only to the extent that we accept that psychiatry and the illnesses with which it deals are parts of culture. Anthropologists have long argued that psychiatric theory and practice are best understood using the same interpretive tools as are applied to other areas of cultural life, be it religion, cosmology or magic.
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Gomez, Abel. "(Re)writing, (Re)righting, (Re)riteing Hupa Womanhood." Bulletin for the Study of Religion 47, no. 3-4 (April 8, 2019): 28–30. http://dx.doi.org/10.1558/bsor.37432.

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In We Are Dancing For You, Risling Baldy explores the meaning and process of the revival of the Ch'ilwa:l, the Flower Dance, a coming-of-age ceremony for women of her tribe. The text opens with an epigraph from Lois Risling, a Hupa medicine woman and the author's mother, "The Flower Dance is a dance that I wish all young women could have. . . .[This dance] does heal. That kind of intensive trauma where women have been abused and mutilated both spiritually and emotionally and physically." (ix). These words offer a sense of what is at stake in this text. As Risling Baldy explains, Native women in what is now known as California were targets of strategic attacks of genocide by settler colonial governments through rape, murder, missionization, boarding schools, and assimilation. Such attacks worked to erase Native women's leadership, power, and ceremonial traditions. We can see the legacy of similar acts of violence in the ongoing epidemic of missing and murdered Indigenous women, girls, and two spirits across North America. This work is personal, too, as Risling Baldy is a member of the Hoopa Valley Tribe in northern California.1 She reflects on her own relationship as scholar and participant of the revitalization of this dance. Risling Baldy's text is particularly interesting in the nuanced ways she links the revival of this ceremony to Hupa cosmology, feminist theory, critiques of menstrual "taboos," embodiment, and decolonial futurity.
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Dissertations / Theses on the topic "Writing and Cosmology"

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Barroso, Lidia Soraya Liberato. "Ãzà SikutÃri para nÃo esquecer: a oralidade e o conhecimento da escrita." Universidade Federal do CearÃ, 2009. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=3915.

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Conselho Nacional de Desenvolvimento CientÃfico e TecnolÃgico
Escrever essa tese me leva Ãs lembranÃas que a memÃria seleciona com solicitude. Saber usÃ-las, me faz refletir sobre a alegria de conviver novamente com o povo Akwẽ. SÃo os Wawẽ (velhos) e as Aikte (crianÃas), tudo que se completa que alimenta a pesquisa para compreender o elo entre a oralidade vivida e o conhecimento da escrita. Assim, me proponho a pensar um diÃlogo nessa ambiguidade de sentimentos, onde a educaÃÃo oral indÃgena se encontra com a educaÃÃo escolar e a prÃtica da escrita o novo desafio que se transforma em instrumento de defesa das lutas dos povos indÃgenas. A educaÃÃo escolar, imposta ao povo Akwẽ, desde o princÃpio nos aldeamentos indÃgenas, no perÃodo colonial no Brasil, sÃo paradigmas de um processo que se estendeu durante muito tempo, onde a escola foi uma tentativa de integraÃÃo e submissÃo e hoje a escola permitida e assumida pelos Akwẽ, parte importante do processo de sobrevivÃncia e permanÃncia na sociedade nacional. A educaÃÃo escolar bilÃngÃe encontra os caminhos das escolas nas aldeias enquanto a educaÃÃo oral tradicional, representada na cosmologia à conduzida pela memÃria, os pequenos se encontram nessa nova concepÃÃo de vida, onde o desafio à manter a tradiÃÃo oral e avanÃar no conhecimento da escola, da escrita do mundo, pois o povo se manifesta em sua dinÃmica pela manutenÃÃo da reserva cultural e da identificaÃÃo. Os sentimentos anÃlogos e fortes em relaÃÃo à permissÃo da escolaridade e à introduÃÃo da escrita sÃo premissas para entender os sentimentos do povo Akwẽ, diante do novo. Direcionei a pesquisa para compreender essa educaÃÃo escolar, partindo da educaÃÃo oral tradicional, dentro do universo cosmolÃgico do povo Akwẽ e a necessidade dos novos conhecimentos, para isso, delimitei o estudo escolhendo trÃs aldeias, como espaÃo da pesquisa. Nrozawi, Ktẽ ka kÃ, e SakrÃpra, que sÃo as aldeias antigas e permanentes na reserva. A manifestaÃÃo da cosmologia Akwẽ na vida cotidiana das aldeias à construÃda naturalmente na convivÃncia, o que possibilita uma pesquisa que permeia a etnogrÃfica, antropolÃgica e a educacional, e busca o conhecimento do pensamento indÃgena, sua forma de olhar o mundo e as premissas do que faz a analogia entre a educaÃÃo tradicional oral e a educaÃÃo escolar bilÃngÃe, multicultural e diferenciada. As mudanÃas advindas do processo de permissÃo da educaÃÃo escolar, dentro e fora das aldeias, impÃem novos sentimentos à vida do povo, explicadas pela cosmologia Akwẽ, onde existe uma categoria de vislumbrar as origens de si mesmos e de tudo que existe no mundo. Os significados estÃo na aÃÃo de cada gesto, na perspectiva de construir novos rituais para a atuaÃÃo diante dos desafios da relaÃÃo interÃtnica.
Writing this thesis brings me to memories that memory selects with care. Learn to use them, makes me think about the joy of life with the people Akwẽ. Are Wawẽ (children) and Aikte (children), all that is completed that feeds research to understand the link between oral and experienced knowledge of writing. Thus, I propose to consider a dialogue on the ambiguity of feelings, where the oral indigenous education is the education and practice writing the new challenge that becomes an instrument of defense of the struggles of indigenous peoples. The school education imposed on the people Akwẽ from the beginning in Indian villages in the colonial period in Brazil, are paradigms of a process that lasted for a long time, where the school was an attempt at integration and submission and today the school and allowed assumed by the Akwẽ, part of the process of survival and permanence in the national society. The bilingual education is the path of the schools in the villages while the traditional oral education, represented in cosmology is driven by memory, are small in this new conception of life, where the challenge is to keep the oral tradition and advance the knowledge of school Writing the world, for the people is manifested in the dynamics for maintaining the reserve and cultural identification. The strong and similar feelings regarding the permission of schooling and the introduction of writing are the foundations for understanding the feelings of the people Akwẽ, before the new. Target research to understand that education, based on the traditional oral education, within the universe cosmological Akwẽ the people and the need for new knowledge to do this, enclose the study by selecting three villages, such as space research. Nrozawi, kte ka, and SakrÃpra, which are the old villages and standing in the reserve. The expression of Akwẽ cosmology in everyday life in the villages are built in living naturally, enabling a search that permeates the ethnographic, anthropological and educational, and seeks the knowledge of indigenous thought, his way of seeing the world and the assumptions of what makes the analogy between education and oral traditional bilingual education, multicultural and diverse. The changes resulting from the permitting process of school education, in and out of villages, put new life to the feelings of the people, explained by the Akwẽ cosmology, where there is a category to glimpse the origins of themselves and of everything in the world. The meanings are in action every gesture, the prospect of building new rituals for the enactment of the challenges of inter-ethnic relationship.
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Pattison, Reitha Sophia. "Cosmology and capitalism in the writings of Edward Dorn." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609462.

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BARROSO, Lidia Soraya Liberato. "Âzê Sikutõri para não esquecer: a oralidade e o conhecimento da escrita." http://www.teses.ufc.br, 2009. http://www.repositorio.ufc.br/handle/riufc/3401.

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BARROSO, Lidia Soraya Liberato. Âzê Sikutõri para não esquecer: a oralidade e o conhecimento da escrita. 2009. 204f. Tese (Doutorado em Educação) – Universidade Federal do Ceará, Faculdade de Educação, Programa de Pós-Graduação em Educação Brasileira, Fortaleza-CE, 2009.
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Writing this thesis brings me to memories that memory selects with care. Learn to use them, makes me think about the joy of life with the people Akwẽ. Are Wawẽ (children) and Aikte (children), all that is completed that feeds research to understand the link between oral and experienced knowledge of writing. Thus, I propose to consider a dialogue on the ambiguity of feelings, where the oral indigenous education is the education and practice writing the new challenge that becomes an instrument of defense of the struggles of indigenous peoples. The school education imposed on the people Akwẽ from the beginning in Indian villages in the colonial period in Brazil, are paradigms of a process that lasted for a long time, where the school was an attempt at integration and submission and today the school and allowed assumed by the Akwẽ, part of the process of survival and permanence in the national society. The bilingual education is the path of the schools in the villages while the traditional oral education, represented in cosmology is driven by memory, are small in this new conception of life, where the challenge is to keep the oral tradition and advance the knowledge of school Writing the world, for the people is manifested in the dynamics for maintaining the reserve and cultural identification. The strong and similar feelings regarding the permission of schooling and the introduction of writing are the foundations for understanding the feelings of the people Akwẽ, before the new. Target research to understand that education, based on the traditional oral education, within the universe cosmological Akwẽ the people and the need for new knowledge to do this, enclose the study by selecting three villages, such as space research. Nrozawi, kte ka, and Sakrêpra, which are the old villages and standing in the reserve. The expression of Akwẽ cosmology in everyday life in the villages are built in living naturally, enabling a search that permeates the ethnographic, anthropological and educational, and seeks the knowledge of indigenous thought, his way of seeing the world and the assumptions of what makes the analogy between education and oral traditional bilingual education, multicultural and diverse. The changes resulting from the permitting process of school education, in and out of villages, put new life to the feelings of the people, explained by the Akwẽ cosmology, where there is a category to glimpse the origins of themselves and of everything in the world. The meanings are in action every gesture, the prospect of building new rituals for the enactment of the challenges of inter-ethnic relationship.
Escrever essa tese me leva às lembranças que a memória seleciona com solicitude. Saber usá-las, me faz refletir sobre a alegria de conviver novamente com o povo Akwẽ. São os Wawẽ (velhos) e as Aikte (crianças), tudo que se completa que alimenta a pesquisa para compreender o elo entre a oralidade vivida e o conhecimento da escrita. Assim, me proponho a pensar um diálogo nessa ambiguidade de sentimentos, onde a educação oral indígena se encontra com a educação escolar e a prática da escrita o novo desafio que se transforma em instrumento de defesa das lutas dos povos indígenas. A educação escolar, imposta ao povo Akwẽ, desde o princípio nos aldeamentos indígenas, no período colonial no Brasil, são paradigmas de um processo que se estendeu durante muito tempo, onde a escola foi uma tentativa de integração e submissão e hoje a escola permitida e assumida pelos Akwẽ, parte importante do processo de sobrevivência e permanência na sociedade nacional. A educação escolar bilíngüe encontra os caminhos das escolas nas aldeias enquanto a educação oral tradicional, representada na cosmologia é conduzida pela memória, os pequenos se encontram nessa nova concepção de vida, onde o desafio é manter a tradição oral e avançar no conhecimento da escola, da escrita do mundo, pois o povo se manifesta em sua dinâmica pela manutenção da reserva cultural e da identificação. Os sentimentos análogos e fortes em relação à permissão da escolaridade e à introdução da escrita são premissas para entender os sentimentos do povo Akwẽ, diante do novo. Direcionei a pesquisa para compreender essa educação escolar, partindo da educação oral tradicional, dentro do universo cosmológico do povo Akwẽ e a necessidade dos novos conhecimentos, para isso, delimitei o estudo escolhendo três aldeias, como espaço da pesquisa. Nrozawi, Ktẽ ka kã, e Sakrêpra, que são as aldeias antigas e permanentes na reserva. A manifestação da cosmologia Akwẽ na vida cotidiana das aldeias é construída naturalmente na convivência, o que possibilita uma pesquisa que permeia a etnográfica, antropológica e a educacional, e busca o conhecimento do pensamento indígena, sua forma de olhar o mundo e as premissas do que faz a analogia entre a educação tradicional oral e a educação escolar bilíngüe, multicultural e diferenciada. As mudanças advindas do processo de permissão da educação escolar, dentro e fora das aldeias, impõem novos sentimentos à vida do povo, explicadas pela cosmologia Akwẽ, onde existe uma categoria de vislumbrar as origens de si mesmos e de tudo que existe no mundo. Os significados estão na ação de cada gesto, na perspectiva de construir novos rituais para a atuação diante dos desafios da relação interétnica.
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4

Moreton, Romaine. "The right to dream." Click here for electronic access: http://arrow.uws.edu.au:8080/vital/access/manager/Repository/uws:2495, 2006. http://arrow.uws.edu.au:8080/vital/access/manager/Repository/uws:2495.

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Books on the topic "Writing and Cosmology"

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Villalobos, Gerardo Aldana y. The apotheosis of Janaab' Pakal: Science, history, and religion at classic Maya Palenque. Boulder, CO: University Press of Colorado, 2008.

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The apotheosis of Janaab' Pakal: Science, history, and religion at classic Maya Palenque. Boulder: University Press of Colorado, 2007.

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Kettunen, Harri J. Nasal motifs in Maya iconography: A methodological approach to the study of ancient Maya art. Helsinki: Academia Scientiarum Fennica, 2006.

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Messages from water and the universe. Carlsbad, Calif: Hay House, 2010.

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Stein, Charles. The secret of the black chrysanthemum: The poetic cosmology of Charles Olson and his use of the writings of C.G. Jung. Barrytown, N.Y: Clinamen Studies, Station Hill Press, 1985.

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Hanʼguk sosŏl ŭi pundan iyagi. Sŏul-si: Chʻaek Sesang, 2006.

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1941-, Dawkins Richard, ed. The Oxford book of modern science writing. Oxford: Oxford University Press, 2008.

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Dawkins, Richard. The Oxford Book of Modern Science Writing. Oxford University Press, USA, 2008.

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The Oxford Book of Modern Science Writing. Oxford, England: Oxford University Press, 2009.

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The Oxford book of modern science writing. Oxford: Oxford University Press, 2008.

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Book chapters on the topic "Writing and Cosmology"

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Beiser, Frederick C. "The New and the Old Faith." In David Friedrich Strauß, Father of Unbelief, 252–69. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198859857.003.0016.

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Chapter 15 is an examination of Strauß’s last philosophical writing, Der alte und der neue Glaube. This work was an attempt to work out a new humanism independent of religious belief. The chapter examines the various aspects of this new humanism: its cosmology, its ethics, and its politics. In this work, Strauß posed the provocative question whether his contemporaries were still Christians, and answered it in the negative. This chapter attempts to explain the reasoning behind Strauß’s answer. It ends with a brief characterization of Strauß’s politics: his conservative sentiments regarding political change, his fears of socialism, and his abiding belief in monarchy.
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Nail, Thomas. "Ancient Cosmology I." In Being and Motion, 205–15. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190908904.003.0020.

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In this chapter (and the next three) we look at how the kinetic description or logos of eternity emerged historically as the dominant name for being. The thesis of these four chapters is to show that the dominant ancient ontological description of being implicitly and explicitly relies on a description of centrifugal motion. The argument of this chapter is that the dominant determination of being as eternity coincided roughly with the historical period of ancient cosmologies found in the writings of the Mesopotamians, Egyptians, Semitic peoples, and the Greeks beginning around 5000 BCE and lasting to around 500 CE, although traces of it certainly began earlier in some areas and lingered later in others.
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Aung-Thwin, Michael A. "Conclusion." In Myanmar in the Fifteenth Century. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824867836.003.0016.

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The relationship between Ava and Pegu was a symbiotic dualism: of time, space and type. Ava was not only a reformulation of something old, and Pegu, the genesis of something new, but as one was located in the agrarian Dry Zone and the other, on the commercial coasts, each was historically, materially, and in terms of general character, distinct. Whereas the Kingdom of Ava was essentially the resurrection of an old kingdom—Pagan writ small—Pegu was a new kingdom composed of new leaders, people, and cultures. Ava was a familiar, Upper Myanmar polity: the same material environment and demographic base, the same economic, social and political institutions, the same language, writing system, cosmology, and culture. Pegu, on the other hand, was a new, independent kingdom of Lower Myanmar, led by newcomers (the Mon speakers) who had migrated from what later became Thailand. Yet, because both Ava and Pegu were built on the same foundations (Pagan), both had certain common elements. They shared virtually the same religion and thought systems; similar social customs, values, and mores; familiar political and administrative principles; a common, even if contested, history; and certainly the same writing system. Whatever the dissimilarities were, they did not produce a binary situation of two irreconcilably antagonistic ethnic entities—Burman and Mon as convention has it—rather, these dissimilarities created a dualism of geo-political and cultural differences whose energy and dynamism came from the tension created precisely by those differences. In fact, Ava and Pegu’s relationship not only epitomized Southeast Asia’s “upstream-downstream” paradigm common throughout much of its history, it continues today in Naypyidaw and Yangon.
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Mendicino, Kristina. "Prophetic Poetry, ad Infinitum: Friedrich Schlegel’s Daybreak." In Prophecies of Language. Fordham University Press, 2016. http://dx.doi.org/10.5422/fordham/9780823274017.003.0005.

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This chapter revolves around Friedrich Schlegel’s Daybreak, a project that preoccupied him throughout his writing career, from the last days of early Romanticism to his notebooks from the 1820s. Based loosely on Jacob Böhme’s Aurora, Daybreak should have exemplified the genre Schlegel called “prophetic poetry.” Although Daybreak exists only in the form of posthumously published fragments, the first and lengthiest of these notes introduces nothing less than a cosmology on the basis of the mathematical infinite series, perpetually divided between 1 and 0. The order of number, however, does not yield a language purified of semantic ambivalence. Instead, a close reading of the fragment, along with a reconstruction of Schlegel’s engagement with Schelling’s philosophy of nature and Plato’s Sophist, shows the principle from which he derives the cosmos to have dire consequences for language and truth. For it leads Schlegel to the premise of infinite divisibility that Plato’s Socrates contests in order to establish the possibility of a propositional grammar that would allow for veridical distinctions. This divisibility, which Schlegel’s syntax reflects, results in an ontology akin to the confusion of tongues: the language of his prophetic poetry allows being and time to be parsed in many ways at once.
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"Self-Consciousness, Social Consciousness and Nature." In The Basic Writings of Josiah Royce, Volume I, edited by John J. McDermott, 423–62. Fordham University Press, 2005. http://dx.doi.org/10.5422/fordham/9780823224838.003.0015.

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This chapter aims to reach, and, in closing, to sketch some views as to the relation of man to nature. It begins by defining the place of the inquiry in the general catalogue of philosophical questions, and then states the theses to be defended. There are two great divisions of philosophy: theoretical and practical. The present analysis deals with a matter belonging to theoretical philosophy, specifically a certain problem of philosophical cosmology. Here about us is the natural world, the world that appears to our senses—a world manifesting some sort of finite and some sort of highly fragmentary truth. Man appears as a part of nature, a product of nature, a being whose destinies seem to be the sport of purely physical laws. The problem that this chapter aims in the end to approach is: What is the meaning of this phenomenal relation of man to nature?
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Leggatt, Stuart, Stuart Leggatt, and Stuart Leggatt. "Introduction." In On the Heavens I and II, 1–48. Liverpool University Press, 1995. http://dx.doi.org/10.3828/liverpool/9780856686627.003.0001.

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This chapter introduces Greek philosopher Aristotle, who was born in 384 B.C. in Stagira, a town on the peninsular of Chalcidice in the northern Aegean. It looks at Aristotle's extant works and early writings in the dialogue form, which were the product of his years in the Academy that may have a Platonic outlook. It also explains how Aristotle's dialogues were ranked alongside Plato's own in terms of their literary qualities. The chapter focuses on the first two books of On the Heavens (De Caelo), which examines matters of importance to his cosmology regarding the generation and destruction of the terrestrial elements and weight and lightness. It explains how Book I and Book II contain discussions of relevance to Aristotle's conception of the natural movements of the elements.
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"4 The Law of Mind, Association, and Sympathy: Monist ‘‘Cosmology Series’’ and Association Writings, 1890s." In The Politics of Survival, 174–228. Fordham University Press, 2020. http://dx.doi.org/10.1515/9780823285280-007.

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"Hopi Religion The author gratefully acknowledges the assistance of Alice Schlegel in the preparation of this chapter. Alice Schlegel, a professor of anthropology at the University of Arizona, has maintained contacts among the Hopi for over twenty years and has written extensively on gender aspects of Hopi society and religion as well as comparative studies of adolescence. The sources for the data on sex/gender aspects of Hopi culture and religion are primarily the works of Alice Schlegel; the interpretations are predominantly due to her insights; and quotations not otherwise noted are from her writings: “The Adolescent Socialization of the Hopi Girl ,” Ethnology 12 (1973): 440–462; “Hopi Joking and Castration Threats,” Linguistics and Anthropology: In Honor of C.F. Voegelin , ed. M. D. Kinkade , H. Hale , & O. Werner ( Lisse, Netherlands : Peter de Ridder Press, 1975): 521–529; “Male and Female in Hopi Thought and Action,” in Sexual Stratification: A Cross-Cultural View , ed. A. Schlegel ( New York : Columbia University Press, 1977): 245–269; “Sexual Antagonism Among the Sexually Egalitarian Hopi ,” Ethos 7 (1979): 124–141; “Hopi Gender Ideology of Female Superiority ,” Quarterly Journal of Ideology 8/4 (1984): 44–52; “Fathers, Daughters, and Kachina Dolls ,” European Review of Native American Studies 3/1 (1989): 7–10; “Gender Meanings: General and Specific,” in Beyond the Second Sex: New Directions in the Anthropology of Gender , ed. P. R. Sanday & R. G. Goodenough ( Philadelphia : University of Philadelphia Press, 1990): 23–41; and “The Two Aspects of Hopi Grandmotherhood” (manuscript). The data for most other aspects of Hopi religion are from the writings of Armin Geertz, as well as extensive personal conversations with him, for which the author is most grateful. Of Geertz’s many publications, the most relevant to this chapter are the following: “A Reed Pierced the Sky: Hopi Indian Cosmography on Third Mesa, Arizona,” Numen 31 (1984): 216–241; Hopi Indian Altar Iconography ( Leiden : E. J. Brill, 1987); with Michael Lomatuway’ma , Children of Cottonwood: Piety and Ceremonialism in Hopi Indian Puppetry ( Lincoln : University of Nebraska Press, 1987) (it is to be noted that the orthography for Hopi words are from this work); “Hopi Hermeneutics: Ritual Person Among the Hopi Indians of Arizona,” in Concepts of Person in Religion and Thought ( Berlin : de Gruyter, 1990): 309–335; and “Structural Elements in Uto-Aztecan Mythology: The Hopi Example” (manuscript). The material on ritual is in large part from Mischa Titiev , Old Oraibi: A Study of the Hopi Indians of Third Mesa ( Cambridge : Peabody Museum, 1944). For Maasaw, Ekkehart Malotki and Michael Lomatuway’ma , Maasaw: Profile of a Hopi God ( Lincoln : University of Nebraska Press, 1987) is important, as is Hamilton A. Tylor , Pueblo Gods and Myths ( Norman : University of Oklahoma Press, 1964) for deities in general. Also referred to for this chapter are Leo W. Simmons , ed., Sun Chief: The Autobiography of a Hopi Indian ( New Haven : Yale University Press, 1942) for a male perspective; and Tracy Pintchman , “Speculative Patterns in Hopi Cosmology ,” Studies in Religion 22 (1993): 351–364. The data on Papago religion is from Ruth M. Underhill , Papago Woman ( New York : Holt, Rinehart and Winston, 1979). The analysis of Zuni culture is from John W. M. Whiting et al., “The Learning of Values,” in People of Rimrock: A Study of Values in Five Cultures , ed. Evon Vogt and Ethel M. Albert ( Cambridge : Harvard University Press, 1967): 83–125/107." In Through the Earth Darkly : Female Spirituality in Comparative Perspective. Bloomsbury Academic, 1996. http://dx.doi.org/10.5040/9781350005631.ch-009.

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