The Public Available Spots of Expertise in Anti-Corruption Matters are these sources, which provides fast, true and authoritative Internet information in the field of anti-corruption. The article eyes at web-sites of Council of Europe - Group of States against Corruption, Council of Europe, Network of Corruption Prevention Authorities, The European Partners Against Corruption, European Contact-Point Network Against Corruption, Network of European Integrity and Whistleblowing Authorities, The High Authority for Transparency in Public Life, The Network for Integrity, International Anti-Corruption Academy and (...) European Public Prosecutor’s Office. It is sustained that lawyers, academics, independent consultants, security experts, governmental officials, citizens and students have to know the sources of information about preventing and combating corruption. Categorically, the persons, occupied professions of confidence and security should be familiar with anti-corruption available information, because of legitimate expectation for their expertise, integrity and professional behavior, which is base of individual and public security. (shrink)

The chapter presents a new and complex approach to colors in the Bible. ‎The demonstration of the method requires defining the distinction between verbal and visual color as feasible sign systems. No such distinction has been made up to now. This method serves one major goal: a better understanding of ‎biblical texts originally given in Hebrew, with a focus on hermeneutics. A subsidiary ‎aim is the disclosure of the various structures of color presence in biblical ‎texts. This also involves a (...) detailed semiotics of color, including a complex ‎method based on both the achievements of other scholars and a specific ‎proposal to treat colors as a language, as a sign system. The semiotics of ‎color in the Bible includes four principal areas: color as a sign in general, ‎color semiotics in the Bible and their specificities in both Hebrew and ‎translations in different languages. As a case study, the article focuses on ‎one verse, Song 1:5, treated as a “semiotic iceberg,” i.e., a structure with a ‎visible semantic level supported by “submerged” or less apparent ones. Presenting this method cannot be short and simple because, on the one hand, ‎it is complex, holistic and interdisciplinary, and on the other, there are many ‎novelties in the analysis, including new terms and hypotheses that we must ‎connect with existing terminology in color research. As such, we provide ‎clarification for a number of terms, such as verbal and visual colors as signs, ‎color language and color speech, semio-osmosis, color as a cultural unit, the ‎inner form of the word, mega-color, basic color terms, prototype ‎Terms, rivals for prototypes and basic features of prototypes ‎‎.‎. (shrink)

This book is submitted by Professor Mony Almalech, Dr. Habil. ‎Institute for the Bulgarian language. The monograph represents an example ‎of the unique partnership between Almalech and Prof. Sasha Weitman, ‎Ph.D., Tel-Aviv University as Almalech quotes a manuscript Weitman ‎on signs of femininity. ‎ The monograph of Almalech consists of two parts two Appendixes – the first serves ‎as a textbook on Semiotics of colors, the second is research on the color ‎meanings and their corresponding meanings to the signs of (...) femininity in ‎advertisements.‎ Appendix 1 is the Norm of color associations and 2 is pictures of adds. The contribution of Almalech is the development of the Semiotics of ‎colors and its application to the world of advertisements. ‎ Almalech draws our attention to the semiotic differences between ‎visual colors and linguistic color terms. He recognized two forms of ‎existence of the language of the colors – Verbalized and Visual. The visual colors are percept by the ocular perception, i.e. all ‎colors are percept simultaneously. The verbalized form is when we use the ‎natural language to designate color. The verbalized Color language is ‎subordinate to the linear or syntax order of the natural language. ‎Almalech used the Test of Free Linguistic Associations to form the Bulgarian Norm of associations on colors. The list of word-associations is taken as a dictionary of ‎non-color meanings of colors. In his previous book in English – Balkan ‎Folk Color Language – Almalech proves a list of universal and non-‎universal color meanings of Visual colors in folklore marriage and burial. ‎Now he used the Prototype theory of Rosch and Lakoff to comment the ‎Norm of associations and the list of visual color meanings.‎ Almalech relates the verbalized associative non-color meanings of ‎different words to the non-color meanings of the visual colors in folklore. ‎He finds a small kern of mutual universal meanings which become a ‎semiotic key for decoding the messages of advertisements. ‎ The colors and the signs of femininity are described by Almalech as ‎independent sign systems in terms of the semiotic triangle. The previous ‎researches of Almalech on colors gave him the possibility to trace ‎semantic and semiotic links between the signs of femininity and the colors. ‎The analysis of 44 advertisements is the second ‎part of the book. ‎ Maybe the most valuable result of this book of Mony Almalech is ‎the conclusion that despite the successful use of folklore matrices such as ‎‎“saying twice the same thing” the world of advertisements misses the most ‎important intention and semantics of the ritual colors – the preserving ‎and reproducing power of their positive magic. The ads manipulate by ‎subconsciously readable messages which are not pinpointed on our ‎survival. The pragmatic principle of lie works here because, as the author ‎points out, we all know subconsciously the universal meanings of colors. ‎Almalech concludes that effective advertising works on our soul but not ‎on our pocket. ‎ The book can be used both by students of semiotics or by ‎advertisement specialists. It might be of interest to semioticians, ‎anthropologists, linguists.‎ DOI: 10.7546/9789543220205‎. (shrink)

From the perspective of color semiotics, Mony Almalech traces changes in the color ‎design of Marlboro cigarettes and applies his original approach to color semiotics to decode ‎the natural and associative meanings of colors.‎.

Fugue and chaos are used in their contemporary meaning. Elements of the fugue, albeit a ‎small number of universals, will be demonstrated in the area of visual and verbal colors. ‎Chaos dominates the internet, fashion, and everyday life. The visual and verbal colors are ‎differentiated and their communicative potential is indicated alongside the diachronic changes. The prototypes of colors are the interface between visual and verbal colors.‎.

The subject is the existence, functioning, and symbolism of the cultural unit Black in the ‎biblical text in different languages, starting with Hebrew. The approach is linguo-semiotic. ‎The scope includes: 1. Definition of Umberto Eco’s proposal to treat colours ‎as a cultural unit; 2. Hebrew text of the Old Testament with short information on Hebrew ‎grammar and spelling ; 3. ‎Facts on the derivation of Hebrew root ‎שחר‎ – black ‎שחר‎ [shahòr], dawn [shàhar]; 4. Comment ‎on Hebrew world view 5. (...) Cultural unit BLACK includes not only Basic colour terms but ‎objects with typical colour, e.g. Prototypes terms ‎‏)‏PT‏ and ‎the addition of Wierzbicka, e.g. darkness, blood, sky, etc., and Rivals of prototypes ‎‎, e.g. linen, ruby, cherry; strawberry, etc. See Almalech 2011. This approach ensures the full ‎textual, psychological, symbolic and cultural presence of Black through the Old Testament; ‎‎6. Comment on translations of Hebrew BCT and PT in Indo-European languages as black, ‎become black; 7. Comment on the fact that BCT black is used only nine times in the ‎Hebrew Bible; 8. The links between the Old and New Testaments regarding the symbolism ‎of black. ‎. (shrink)

The subject is the existence, functioning, and symbolism of the cultural unit Black in the ‎biblical text in different languages, starting with Hebrew. The approach is linguo-semiotic. ‎The scope includes: 1. Definition of Umberto Eco’s proposal to treat colours ‎as a cultural unit; 2. Hebrew text of the Old Testament with short information on Hebrew ‎grammar and spelling ; 3. ‎Facts on the derivation of Hebrew root ‎שחר‎ – black ‎שחר‎ [shahòr], dawn [shàhar]; 4. Comment ‎on Hebrew world view 5. (...) Cultural unit BLACK includes not only Basic colour terms but ‎objects with typical colour, e.g. Prototypes terms ‎‏)‏PT‏ and ‎the addition of Wierzbicka, e.g. darkness, blood, sky, etc., and Rivals of prototypes ‎‎, e.g. linen, ruby, cherry; strawberry, etc. See Almalech 2011. This approach ensures the full ‎textual, psychological, symbolic and cultural presence of Black through the Old Testament; ‎‎6. Comment on translations of Hebrew BCT and PT in Indo-European languages as black, ‎become black; 7. Comment on the fact that BCT black is used only nine times in the ‎Hebrew Bible; 8. The links between the Old and New Testaments regarding the symbolism ‎of black. ‎. (shrink)

Hebrew words for black, dark, and lexemes in the comparisons like tents of ‎Kedar, like ‎curtains of Solomon are decoded as colors and as ‎messages. Black ‎skin is unusual understanding of beauty for the ancient peoples. The ‎love between Solomon ‎and Queen of Sheba and the love between ‎Solomon and Sulamite are sectors of extraordinary respect to the ‎black woman in a text composed to ‎accredit social patriarchal relations. Tabernacle ‎exterior and interior require acceptance of Solomon and black ‎‎Sulamite love (...) as a sacral phenomenon. The distortions that occur in the post-biblical ‎era on ‎Queen of Sheba show that the Biblical text is much more tolerant to women ‎and black ‎people than the social practices. The author comments the century-old case ‎of canonical ‎texts and their application by different people.‎. (shrink)

The paper is focused on Genesis 1 – 3 where the primordial man [adàm] is created ‎and he was given the proper name Adam [adàm]. ‎ In Hebrew man and Adam are the same word, spelled the same way – [adàm]. ‎Different translations of Genesis 1-3 use for the first time the proper name Adam in ‎different places versions Gen 2:25; The German Luther ‎Bible Gen 3:8; Some English Protestant versions Gen 3:17; Bulgarian Protestant and many ‎English Protestant versions Gen (...) 3:20-21). The paper decodes the phenomenon by ‎studying the Hebrew original and several semiotic views on common and proper names ‎‎. Through these opinions the ‎important question “Who wrote the Bible?” is discussed. The analysis interfaces the new ‎linguistic relativity theory.‎ Four layers of symbolism are decoded: 1. The man became Adam; 2. The two men in ‎Gen 1:27 and in Gen 2:7 man [adàm] ‎is made by earth, ground [adamà]; 3. The two men in the New Testament ; 4. Edom, Adam and cultural discourses in both Testaments.‎. (shrink)

The following article introduces a new aspect to the critical assessment of modern linguistic theory from a philosophical point of view, developed in depth by the author in a book. His intention is to show how linguistic analysis can be enhanced by means of the social interaction model of 'body language' within a multichannel communication system. Its essentials, on the other hand, are to be considered along with the reflections of modern existential philosophy. The final objective here is to “unlock” (...) the basics of modern language philosophy and attune linguist's analytic sensibility in a mobile world. (shrink)

The donkey is charged with a rich, important biblical symbolism. Usually the kings choose a strong and combatant animal for ceremonies – a thoroughbred horse, an imposing elephant or even a camel. David has a “royal she-mule”, Solomon is anointed as king on a “wild donkey”. And what does Solomon’s wild donkey signify? Christ enters Jerusalem on “the foal of a she-ass,” as the king of the Jews. How do we account for the fact that in Hebrew the ass’s foal (...) is not a diminutive of the word ‘donkey’, as well as the fact that the she-ass signifies ‘slow pace’ and has nothing in common with the jackass? The paper replies to these curious questions and to the riddle as to why the king of the Jews rides “the foal of a she-ass” and the king is of the tribe of Judah, of whom Jacob/Israel prophesies that he will untie his donkey, just as the apostles set free the ass’s foal for which Jesus Christ sent them. To decode these biblical symbols I use linguo-semiotic approach. (shrink)

This study contains a brief overview and comments on some basic texts on the semiotics and semantics of colour. It presents my view on the basic semiotic status of colour as a communication system and on the grammar features of colour language.

The article presents Almalech’s Color Theory. The author uses an interdisciplinary approach to decode logical and associative meanings of colors. The development of the interdisciplinary method has two major phases. The first is related to the detection of universal, regional and national meanings in two traditional rites of passage (funeral and wedding). Colors in folklore are visual colors. The second phase deals with colors in natural languages. The colors in natural language are linguistic colors. Three linguistic objects have been differentiated: (...) Basic Color Terms (white, black, red etc.), Prototype Terms (light, darkness, sun, fire, blood, sky, sea etc.), Prototype Rival Terms (linen, cherry, duckling, ruby, sapphire etc.). Studies have been conducted on Bulgarian novels and the Bible. Comparison of visual and verbal color lead to a small list of universal meanings, e.g. ‘purity’, ‘immaculate’ (for white), ‘fresh’, ‘youth’, ‘life’, ‘eternity’ (for green). The comparative study on Hebrew and Indo-European worldviews reflects the perception and understanding of the Old Testament – before and after translation. In addition to linguistic and semiotic dimensions, theological, hermeneutical, and cultural aspects are also taken into consideration. (shrink)

This paper examines different translations of the Bible from Hebrew, a Semitic language, into Indo-European languages, using the methodology of root semantics and focusing on the Hebrew terms translated into English as “window”. Analysing the semantics of the roots of the Hebrew terms, we discover that in addition to the concept of “window” as an opening in a wall, they also have varying significations of whiteness, light, prophecy, purity, judgment, cleansing, and blessing. All the Hebrew terms are traversed by the (...) idea of light and purity, and also display different transformations of the idea of light, meanings which are lost in translation into Indo-European languages. The theoretical implication is that there are in Biblical Hebrew meanings that never pass to the Indo-European translations, because the Hebrew language is the vehicle of a worldview totally different from that of the Indo-European languages. (shrink)