Search results for 'Symbolism' (try it on Scholar)

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  1. Balaganapathi Devarakonda (2009). Richness of Indian Symbolism and Changing Perspectives. In Paata Chkheidze, Hoang Thi To & Yaroslav Pasko (eds.), Symbols in Cultures and Identities in a Time of Global Interaction.score: 18.0
    My aim in this paper is to explicate the diversity of Indian Symbolism and to show the changing patterns of symbols. The first part is mostly descriptive and interpretative and tries to bring out the different forms of Indian Symbolism. The second part tries to bring out the different kinds of changes that are possible with regard to symbols.
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  2. John Michael Krois (2011). The Priority of "Symbolism" Over Language in Cassirer's Philosophy. Synthese 179 (1):9 - 20.score: 18.0
    This essay reconstructs the steps by which Cassirer moved from the philosophy of language in the early 1920s to his more general theory of symbolism. The linguistic turn in philosophy overcame idealism without falling into naturalism or psychologism, but according to Cassirer proclaiming the primacy of language was one-sided. He claimed that language is but one symbolic form among many and, what is more, it is not the most fundamental kind of symbolism. The basic function of symbolism (...)
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  3. Dee Reynolds (1995). Symbolist Aesthetics and Early Abstract Art: Sites of Imaginary Space. Cambridge University Press.score: 18.0
    This book presents an innovative analysis of the role of imagination as a central concept in both literary and art criticism. Dee Reynolds brings this approach to bear on works by Rimbaud, Mallarme;, Kandinsky, and Mondrian. It allows her to redefine the relationship between Symbolism and abstract art, and to contribute new methodological perspectives to comparative studies of poetry and painting. The late nineteenth and early twentieth century was a crucial period in the emergence of new modes of representation, (...)
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  4. Robert Bird (1999). Martin Heidegger and Russian Symbolist Philosophy. Studies in East European Thought 51 (2):85-108.score: 18.0
    In this paper Russian Symbolist philosophy is represented primarily by Viacheslav Ivanov (1866--1949), but its conclusions are intended to be valid for other philosophers we classify as Symbolist, including Nikolai Berdiaev and S. L. Frank. It is posited that, by comparing Ivanov''s cosmology, aesthetics, and anthropology to those of Martin Heidegger, one can reconceive of Symbolist philosophy as an existential hermeneutic. This, it is claimed, can help to identify a common basis among the Symbolist philosophers, and also to place Russian (...)
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  5. Katerina Kantartzis, Mutsumi Imai & Sotaro Kita (2011). Japanese Sound-Symbolism Facilitates Word Learning in English-Speaking Children. Cognitive Science 35 (3):575-586.score: 18.0
    Sound-symbolism is the nonarbitrary link between the sound and meaning of a word. Japanese-speaking children performed better in a verb generalization task when they were taught novel sound-symbolic verbs, created based on existing Japanese sound-symbolic words, than novel nonsound-symbolic verbs (Imai, Kita, Nagumo, & Okada, 2008). A question remained as to whether the Japanese children had picked up regularities in the Japanese sound-symbolic lexicon or were sensitive to universal sound-symbolism. The present study aimed to provide support for the (...)
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  6. Ion Cordoneanu (2010). Mircea Eliade şi semnificaţia antropologică a simbolismului religios/ Mircea Eliade and the anthropological signification of religious symbolism. Journal for the Study of Religions and Ideologies 5 (15):25-30.score: 18.0
    The religious consciousness functions symbolically. As the orientation towards the sacred belongs to consciousness, human existence is constituently symbolic. For Eliade, symbolism is an immediate given of consciousness, an essential object of intelligence that belongs to human beings and can be found in any existential situation of man in cosmos. If, according to Eliade, the religious history of humanity begins with the existence of the sacred, with those infinite hierophanies which organize the world and fill it with significances, then (...)
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  7. Albrecht Heeffer (2014). Epistemic Justification and Operational Symbolism. Foundations of Science 19 (1):89-113.score: 18.0
    By the end of the twelfth century in the south of Europe, new methods of calculating with Hindu-Arabic numerals developed. This tradition of sub-scientific mathematical practices is known as the abbaco period and flourished during 1280–1500. This paper investigates the methods of justification for the new calculating procedures and algorithms. It addresses in particular graphical schemes for the justification of operations on fractions and the multiplication of binomial structures. It is argued that these schemes provided the validation of mathematical practices (...)
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  8. Charles W. Morris (1993). Symbolism and Reality: A Study in the Nature of Mind. J. Benjamins Pub. Co..score: 15.0
    PARTI FOREWORD "Knowledge of a thing engenders love of it; the more exact the knowledge, the more fervent the love." Leonardo Da Vinci ) The stream of ...
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  9. E. Sapir (1929). A Study in Phonetic Symbolism. Journal of Experimental Psychology 12 (3):225.score: 15.0
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  10. James D. West (1970). Russian Symbolism. London,Methuen.score: 15.0
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  11. S. T. Cargill (1947). The Philosophy of Analogy and Symbolism. New York, Rider.score: 15.0
    Contents: Wisdoms of East and West; Method of Analysis; Table of Symbolic Numbers; The Three Columns; Application of Principles to History; Astrology; Twelve ...
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  12. Heidi Schelhowe (1993). Gender Symbolism and Changes in Lifeworld Through Information Technology. AI and Society 7 (4):358-367.score: 15.0
    The starting point of many feminist studies on information technology is the question of how to create equal access to the computer and computer science for women. This question has raised further more profound questions concerning the computer and its effects on the relationship between the sexes.In my contribution, I will firstly look at those symbolic constructions whichgenderise this technology itself and the ways of handling it. Secondly, I will look into how information technology influences the area of private reproduction (...)
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  13. Edwyn Robert Bevan (1938/1977). Symbolism and Belief. Norwood Editions.score: 15.0
     
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  14. Iamblichus (1988). The Theology of Arithmetic: On the Mystical, Mathematical and Cosmological Symbolism of the First Ten Numbers. Phanes Press.score: 15.0
  15. Charles William Lemmi (1978). The Classic Deities in Bacon: A Study in Mythological Symbolism. Folcroft Library Editions.score: 15.0
     
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  16. Francis Ford Nesbit (1955). Language, Meaning, and Reality: A Study of Symbolism. Exposition Press.score: 15.0
     
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  17. Minoru Ohtsuki (2000). A Cognitive Linguistic Study of Colour Symbolism. Institute for the Research and Education of Language, Daito-Bunka University.score: 15.0
     
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  18. M. Angulu Onwuejeogwu (1997). Afa Symbolism and Phenomenology in Nri Kingdom and Hegemony: An African Philosophy of Social Action. Ethiope Pub. Corp..score: 15.0
     
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  19. Adolf Portmann (ed.) (1977/1988). Color Symbolism: Six Excerpts From the Eranos Yearbook, 1972. Spring Publications.score: 15.0
     
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  20. Gustav Roth (ed.) (2009). Stupa: Cult and Symbolism. Aditya Prakashan.score: 15.0
     
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  21. Roland N. Stromberg (1968). Realism, Naturalism, and Symbolism. New York, Walker.score: 15.0
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  22. Roland N. Stromberg (1968). Realism, Naturalism, and Symbolism: Modes of Thought and Expression in Europe, 1848-1914. London, Macmillan.score: 15.0
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  23. Thomas Erling Peterson (2011). Constructivist Pedagogy and Symbolism: Vico, Cassirer, Piaget, Bateson. Educational Philosophy and Theory 44 (8):878-891.score: 12.0
    Constructivism is at the heart of a pedagogical philosophy going back to Vico, whose view of the interrelationship of the arts and sciences sought to reconstitute the classical paideia. The Vichian idea that human beings can only know the truth of what they themselves have made has theoretical and practical consequences for Vico's pedagogy and view of the university. Vico's ideas on education are extended in the modern period by such thinkers as Cassirer, Piaget and Bateson. At the basis of (...)
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  24. Michael P. Levine (1997). Intellectualist and Symbolist Accounts of Religious Belief and Practice. Philosophy of the Social Sciences 27 (4):526-544.score: 12.0
    An account of the relation between belief and practice is inseparable from a general theory of religion and religious discourse. Rejection of the one time popular, but now more or less defunct, nonrealist position of people such as D. Z. Phillips, Don Cupitt, and indeed Wittgenstein leaves contemporary theo rists in anthropology and the "history of religions" with basically the vastly different "literalist" and "symbolist" analyses of religion (i.e., its ritual and discourse, belief and practice) from which to choose. (...)
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  25. Daniel Whistler & Daniel J. Hill, Religious Discrimination and Symbolism: A Philosophical Perspective.score: 12.0
    This report is the product of the Arts-and-Humanities Research Council’s Connected Communities programme. The specific project being undertaken at the University of Liverpool is entitled Philosophy of Religion and Religious Communities: Defining Beliefs and Symbols. The aim of the Liverpool project as a whole is to consider the contribution philosophy of religion can make to recent debates surrounding legal cases alleging religious discrimination. Its orienting question runs, ‘when, if ever, is it acceptable to prohibit the use of religious symbols?’. The (...)
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  26. Dantel D. Merrill (1996). Making Sense of Solly's Syllogistic Symbolism. History and Philosophy of Logic 17 (1-2):199-207.score: 12.0
    This paper is an attempt to understand the method by which Thomas Solly (1816?1875), in his Syllabus of Logic (1839), provided a mathematical formulation of the traditional syllogism. The symbolism, in which analogues of multiplication, addition and subtraction are applied to term variables, is very puzzling at first. This paper provides a clear interpretation for this symbolism and explains why it works. It also addresses other notable features of the symbolism. The paper concludes by comparing the results (...)
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  27. Stephen Fields (2003). Rahner and the Symbolism of Language. Philosophy and Theology 15 (1):165-189.score: 12.0
    Throughout his career as an academic theologian, Karl Rahner never explicitly set himself the task of working out a theory of language. Nonetheless, the seminal insights for such a theory were formulated in his extensive corpus as functions of other, more properly theological concerns. These consist chiefly of the development of religious doctrine and the cult of the Sacred Heart (See DD, BH, ST, TM, ULM). Other important insights appear in his treatment of the hermeneutics of eschatological statements and the (...)
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  28. F. B. D'agostino & H. R. Burdick (1982). Symbolism and Literalism in Anthropology. Synthese 52 (2):233 - 265.score: 12.0
    We have considered two strategies for using native utterances as evidence for assigning native beliefs. We have shown that each of these two strategies (literalism and symbolism) can avoid the logical difficulties mentioned in section 1 — so long, at least, as we employ an account of the logical form of belief sentences developed by Burdick. We have also considered the methodological principles which provide the basis for translational practice. Based on our consideration of these principles, we then argued (...)
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  29. Prof Th C. De Kruijf (2013). “More than half a hundredweight” of spices (John 19,39 neb) abundance and symbolism in the gospel of John. Bijdragen 43 (3):234-239.score: 12.0
    (1982). “MORE THAN HALF A HUNDREDWEIGHT” OF SPICES (JOHN 19,39 NEB) ABUNDANCE AND SYMBOLISM IN THE GOSPEL OF JOHN. Bijdragen: Vol. 43, No. 3, pp. 234-239.
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  30. Herbert Musurillo (1966). Symbolism and Belief. Thought 41 (4):485-507.score: 12.0
    In man's unending search for knowledge of God, three interconnected paths lie before him: those of sensuous symbolism, of rational philosophy, and of faith and belief.
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  31. Meredith Tromble (2009). The Advent of Chemical Symbolism in the Art of Sonya Rapoport. Foundations of Chemistry 11 (1):51-60.score: 12.0
    This paper explores the use of chemical symbolism in works by the new media artist Sonya Rapoport, with a focus on the pivotal Cobalt series from the late 1970s. These works, drawings on computer printouts generated by research at the Lawrence Berkeley Laboratory, respond to experiments in nuclear chemistry. They mark the beginning of three productive decades in which Rapoport produced a variety of images related to chemistry in her work. She states, “I looked for authentic research projects that (...)
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  32. Vicente Artuso & Fabrizio Zandonadi Catenassi (2012). A ambivalência do simbolismo da serpente em Nm 21,4-9: uma análise na ótica dos conflitos (The ambivalence of the serpent's symbolism in Numbers 21,4-9: an analysis through the conflicts' approach). DOI: 10.5752/P.2175-5841.2012v10n25p176. [REVIEW] Horizonte 10 (25):176-200.score: 12.0
    A perícope das serpentes no deserto destaca-se do conjunto de escritos que recorrem ao simbolismo da serpente, ao utilizar esse elemento potencialmente enganoso para a fé de Israel, ambivalente. Diante disso, o objetivo deste trabalho foi compreender o simbolismo da serpente em Nm 21,4-9, a partir de uma análise do texto e da possível influência por parte dos egípcios e povos do Antigo Oriente Próximo. A análise narrativa destacou o texto como um enredo de conflito-solução no drama vivido pelo povo. (...)
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  33. M. F. Simone Roberts (2010). A Poetics of Being-Two: Irigaray's Ethics and Post-Symbolist Poetry. Lexington Books.score: 12.0
    "M. F. Simone Roberts's A Poetics of Being-Two is animated by a lively and engaging voice, drawing readers in with a sense of serious purpose working (delightfully) in tandem with a sense of humor. Roberts's aesthetics and her close readings of Yves Bonnefoy, St-John Perse, and Jorie Graham clearly demonstrate the literary effectiveness of Irigarayan sexual difference as an analytic trope, even as they emphasize the philosophical and political possibilities sexual difference opens up for feminism, environmentalism, and all levels of (...)
     
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  34. E. H. Gombrich (1945). Botticelli's Mythologies: A Study in the Neoplatonic Symbolism of His Circle. Journal of the Warburg and Courtauld Institutes 8:7-60.score: 9.0
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  35. René Graziani (1972). The 'Rainbow Portrait' of Queen Elizabeth I and its Religious Symbolism. Journal of the Warburg and Courtauld Institutes 35:247-259.score: 9.0
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  36. Frode Kjosavik (2007). From Symbolism to Information? – Decoding the Gene Code. Biology and Philosophy 22 (3):333-349.score: 9.0
    ‘Information’ and ‘code’ originated as technical terms within linguistics and information theory but are now widely used in genetics and developmental biology. Against this background, it is examined if coded information distinguishes genes from other information carriers, i.e., whether there are genetic words or sentences by virtue of the genetic code, and, if so, whether they have any semantic content. It is concluded that there is no genetic language with semantic content, but that the genetic code still enables unique language-like (...)
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  37. Françoise Dastur (2010). Novalis: On the Orient, Love, and the Symbolism of the Ring. Comparative and Continental Philosophy 1 (2):161-169.score: 9.0
    Translated by David Farrell Krell. This essay continues the project, also found in "Qui est le Zarathoustra de Nietzsche?" published in first issue of this journal, of discerning the importance of Asian sources for emergent modern European thought. It explores Novalis's relation to the now mostly neglected Sanskrit myth (and play by Kālidāsa) of Shakuntala, clarifying its importance for Novalis's view of the interpenetration of the visible and the invisible and the need for a visual symbol, such as the ring, (...)
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  38. Michael G. Dyer (1991). Connectionism Versus Symbolism in High-Level Cognition. In Terence E. Horgan & John L. Tienson (eds.), Connectionism and the Philosophy of Mind. Kluwer. 382--416.score: 9.0
  39. Dorothy F. Mercer (1953). The Symbolism of "Kubla Khan". Journal of Aesthetics and Art Criticism 12 (1):44-66.score: 9.0
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  40. Anthony Blunt (1938). Blake's 'Ancient of Days': The Symbolism of the Compasses. Journal of the Warburg Institute 2 (1):53-63.score: 9.0
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  41. Yael Bentor (1995). On the Symbolism of the Mirror in Indo-Tibetan Consecration Rituals. Journal of Indian Philosophy 23 (1):57-71.score: 9.0
    The Mahāyāna ideal isaprati $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s} \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{t} $$ hā-nirvā $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n} $$ a — liberation with a basis in neithersa $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{m} $$ sāra nornirvā $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n} $$ a, that is to say, neither in the conventional world nor in the true nature of all things (Nagao 1981). Through the consecration proceedings ayidam, Buddha, or Bodhisattva is established insa $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{m} $$ sāra. Through the employment of the mirror in the consecration ritual, thatyidam, Buddha, or Bodhisattva participates in the actual nature of all things as (...)
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  42. Israel Scheffler (1997). Symbolic Worlds: Art, Science, Language, Ritual. Cambridge University Press.score: 9.0
    Symbolism is a primary characteristic of the mind, deployed and displayed in every aspect of our thought and culture. In this important and broad-ranging book, Israel Scheffler explores the various ways in which the mind functions symbolically. This involves considering not only the world of science and the arts, but also such activities as religious ritual and child's play. The book offers an integrated treatment of ambiguity and metaphor, analyses of play and ritual, and an extended discussion of the (...)
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  43. Stefania Bonfiglioli & Costantino Marmo (2007). Symbolism and Linguistic Semantics. Some Questions (and Confusions) From Late Antique Neoplatonism Up to Eriugena. Vivarium 45 (s 2-3):238-252.score: 9.0
    The notion of 'symbol' in Eriugena's writing is far from clear. It has an ambiguous semantic connection with other terms such as 'signification', 'figure', 'allegory', 'veil', 'agalma', 'form', 'shadow', 'mystery' and so on. This paper aims to explore into the origins of such a semantic ambiguity, already present in the texts of the pseudo-Dionysian corpus which Eriugena translated and commented upon. In the probable Neoplatonic sources of this corpus, the Greek term symbolon shares some aspects of its meaning with other (...)
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  44. W. Deonna (1954). The Crab and the Butterfly: A Study in Animal Symbolism. Journal of the Warburg and Courtauld Institutes 17 (1/2):47-86.score: 9.0
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  45. Guido Pincione & Fernando R. Tesón (2001). Self-Defeating Symbolism in Politics. Journal of Philosophy 98 (12):636-652.score: 9.0
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  46. David M. Rasmussen (1975). The Symbolism of Marx: From Alienation to Fetishism. Philosophy and Social Criticism 3 (1):41-55.score: 9.0
  47. James R. Auerill (1974). An Analysis of Psychophysiological Symbolism and its Influence on Theories of Emotion. Journal for the Theory of Social Behaviour 4 (2):147–190.score: 9.0
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  48. Prithwish Neogy (1969). On Stephen C. Pepper's "on the Uses of Symbolism in Sculpture and Painting". Philosophy East and West 19 (3):284-285.score: 9.0
  49. David C. Yu (1981). The Creation Myth and its Symbolism in Classical Taoism. Philosophy East and West 31 (4):479-500.score: 9.0
  50. Robert G. Cohn (1974). Symbolism. Journal of Aesthetics and Art Criticism 33 (2):181-192.score: 9.0
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