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  1. Exploitation of Bali Traditional Symbols on Today’s Design.I. Made Gede Arimbawa - 2011 - Cultura 8 (2):209-222.
    Based on the views of Hindus in Bali, the application of ornaments in the form of Balinese traditional symbols should follow the rules of the prevailing tradition.The symbols are created to show the cosmology and philosophy based on the teachings of Hinduism as indigenous in Bali and function as a means of a sacred ritual. But in reality the designers in Bali often exploit the symbols by “mutilating” and applying them to undue places, motivated by a desire to create a (...)
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  • Naturalizing Models: New Perspectives in a Peircean Key.Alin Olteanu, Cary Campbell & Sebastian Feil - 2020 - Biosemiotics 13 (2):179-197.
    This paper reconsiders semiotic modelling in light of recent scholarship on Charles Peirce, particularly regarding his concept of proposition. Conceived in the vein of Peirce’s phenomenological categories as well as of his taxonomy of signs, semiotic modelling has mostly been thought of as ascending from simple, basic sign types to complex ones. This constitutes the backbone of most currently accepted semiotic modelling theories and entails the further acceptance of an unexamined a priori coherence between complexity of cognition and complexity of (...)
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  • Mortal Knowledge, the Originary Event, and the Emergence of the Sacred.Gregory Nixon - 2006 - Anthropoetics 12 (1):25.
    The question of origins continues to captivate human thought and sentiment, despite the postmodern insistence that knowledge of origins is impossible since it must lie beyond the boundaries of the origin of knowledge. Knowledge cannot seek causes that precede its own existence, it is said. Still, theoretical narratives continue to arise accounting for such things as the origin of the universe, of our star and solar system, of Earth, of life on the planet, of the human species, of self-aware human (...)
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  • From the Hiatus Model to the Diffuse Discontinuities: A Turning Point in Human-Animal Studies.Carlo Brentari - 2018 - Biosemiotics 11 (3):331-345.
    In twentieth-century continental philosophy, German philosophical anthropology can be seen as a sort of conceptual laboratory devoted to human/animal research, and, in particular, to the discontinuity between human and non-human animals. Its main notion—the idea of the special position of humans in nature—is one of the first philosophical attempts to think of the specificity of humans as a natural and qualitative difference from non-human animals. This school of thought correctly rejects both the metaphysical and/or religious characterisations of humans, and the (...)
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  • Yi as “Meaning-Bestowing” in the Xunzi.Soon-ja Yang - 2021 - Dao: A Journal of Comparative Philosophy 20 (1):115-131.
    This essay aims to explore Xunzi’s 荀子 problem, which was originally proposed by David S. Nivison. The problem revolves around a tension in Xunzi’s writings about human nature. In his chapter “Human Nature is Bad,” Xunzi states that humans have inborn selfish desires and natural feelings, and if they do not control or regulate these desires and feelings, there will certainly be chaos. However, in the chapter “The Regulations of a Sage King,” Xunzi argues that human beings possess yi 義, (...)
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  • Ernst Cassirer’s Philosophy of Culture: An Economic Assessment of Scope and Limitations.Pilar Piqué - 2021 - Foundations of Science 26 (2):341-354.
    Cassirer’s philosophy of culture has been examined through various disciplines. Until now, however, no such assessment has taken place within the field of economics. In this paper, I attempt to develop this unexplored task through the economic concepts of commodity, money, capital, and culture. I argue that these concepts can help to draw an updated concept of capitalism and power relations created through capitalist planning. I also claim that these concepts can contribute to understanding the historical specificity of capitalist culture, (...)
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  • Kurt Lewin's Leadership Studies and His Legacy to Social Psychology: Is There Nothing as Practical as a Good Theory?Michael Billig - 2015 - Journal for the Theory of Social Behaviour 45 (4):440-460.
    This paper re-examines Kurt Lewin's classic leadership studies, using them as a concrete example to explore his wider legacy to social psychology. Lewin distinguished between advanced “Galileian” science, which was based on analysing particular examples, and backward “Aristotelian” science, which used statistical analyses. Close examination of the way Lewin wrote about the leadership studies reveals that he used the sort of binary, value-laden concepts that he criticised as “Aristotelian”. Such concepts, especially those of “democracy” and “autocracy”, affected the way that (...)
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  • Aristotelian or Galileian? On a Puzzle About the Philosophical Sources of Analytic Induction.Martyn Hammersley - 2010 - Journal for the Theory of Social Behaviour 40 (4):393-409.
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  • Symbols and Social Representations.Maykel Verkuyten - 1995 - Journal for the Theory of Social Behaviour 25 (3):263–284.
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  • Manipulating Representations.Angelo Nm Recchia-Luciani - 2012 - Biosemiotics 5 (1):95-120.
    The present paper proposes a definition for the complex polysemic concepts of consciousness and awareness (in humans as well as in other species), and puts forward the idea of a progressive ontological development of consciousness from a state of ‘childhood’ awareness, in order to explain that humans are not only able to manipulate objects, but also their mental representations. The paper builds on the idea of qualia intended as entities posing regular invariant requests to neural processes, trough the permanence of (...)
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  • The Concept of Experience by John Dewey Revisited: Conceiving, Feeling and “Enliving”.Hansjörg Hohr - 2013 - Studies in Philosophy and Education 32 (1):25-38.
    The concept of experience by John Dewey revisited: conceiving, feeling and “enliving”. Dewey takes a few steps towards a differentiation of the concept of experience, such as the distinction between primary and secondary experience, or between ordinary experience and complete, aesthetic experience. However, he does not provide a systematic elaboration of these distinctions. In the present text, a differentiation of Dewey’s concept of experience is proposed in terms of feeling, “enliving” and conceiving. Feeling refers to the basic mode of experience (...)
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  • Renewing Anthropological Reflection.Dennis M. Weiss - 1994 - Man and World 27 (1):1-13.
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  • Practical-Theoritical Argumentation.Robert T. Craig - 1996 - Argumentation 10 (4):461-474.
    This essay explores the dialectics of theory and practice in terms of argumentation theory. Adapting Jonsen and Toulmin's (1988) notion of a Theory-Practice spectrum, it conceives Theory and Practice as extreme ends of a continuum and discourses as falling at various points along the continuum. Every theoritical discourse has essential practical aspects, and every practical discourse has essential theoretical aspects. Practices are theorized to varying degrees but every practice is thorized to some degree. Reflective discourse, which is discourse about practice, (...)
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  • Phenomenologies of Culture and Ethics: Ernst Cassirer, Alfred Schutz and the Tasks of a Philosophy of Culture. [REVIEW]Elizabeth Suzanne Kassab - 2002 - Human Studies 25 (1):55-88.
    Can a phenomenology of culture be at the same time a philosophy of culture? In other words, can a descriptive exploration of acts and objects of culture serve at the same time as a critical reflection on those acts and objects? Or does cultural critique imply a separate and additional task, that of a normative examination of the explored cultural phenomena? What would be the founding values of such an examination? How would it be established? Furthermore, what would be the (...)
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  • The Symbol and the Theory of the Life-World: “The Transcendences of the Life-World and Their Overcoming by Signs and Symbols”.Jochen Dreher - 2003 - Human Studies 26 (2):141-163.
    This essay presents a phenomenological analysis of the functioning of symbols as elements of the life-world with the purpose of demonstrating the interrelationship of individual and society. On the basis of Alfred Schutz''s theory of the life-world, signs and symbols are viewed as mechanisms by means of which the individual can overcome the transcendences posed by time, space, the world of the Other, and multiple realities which confront him or her. Accordingly, the individual''s life-world divides itself into the dimensions of (...)
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  • Igwebuike and Language: In Search of an Ontological Toolbox for Igbo-African Philosophy.Kanu Ikechukwu Anthony - 2020 - Igwebuike: An African Journal of Arts and Humanities 8 (6):53-65.
    Human beings are by nature enshrined in an inescapable world - hood web called language. As a symbolic construction and human agenda setting in semantic space, language ensures the application of social meaning, control, culture and social knowledge. As a re sult of the place that language occupies in the integration, interpretation and internalization of convention for the state of affairs of sociality, it is not surprising that it has always been an attractive area and a fascinating topic for philosophers. (...)
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  • The Entity of Man and Efficiency of Mind in Arab Culture.Abduljaleel Kadhim Alwali - 2021 - Elementary Education Online 20 (1):2633-2638.
    The entity of man and efficiency of mind are controversial issues in Arabic culture. There is no agreement among Muslim philosophers and theologians in defining man and the mind. In their analysis, they relied on translated Greek philosophical works and Arab cultural heritage and then added their thoughts. As a result, some scholars accused Asrab culture of sinking into dualism. To clarify the entity of man and mind, we should answer the following questions: Who is man? Is the function of (...)
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  • 評:謝世民編《理由轉向:規範性之哲學研究》. [REVIEW]Tsung-Hsing Ho - 2017 - Soochow Journal of Philosophical Studies 36:133-144.
  • Black Existence in Philosophy of Culture.Lewis R. Gordon - 2012 - Diogenes 59 (3-4):96-105.
  • Organizational Transparency as Myth and Metaphor.Joep Cornelissen & Lars Thøger Christensen - 2015 - European Journal of Social Theory 18 (2):132-149.
    Transparency has achieved a mythical status in society. Myths are not false accounts or understandings, but deep-seated and definitive descriptions of the world that ontologically ground the ways in which we frame and see the world around us. We explore the mythical nature of transparency from this perspective, explain its social-historical underpinnings and discuss its influence on contemporary organizations. In doing so, we also theorize in a more general sense about the relationship between myth, as a foundational understanding and description (...)
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  • Putting Habitus in its Place: Rejoinder to the Symposium.Loïc Wacquant - 2014 - Body and Society 20 (2):118-139.
    In this response to my critics, I amplify the conceptual clarification and methodological stipulation of habitus begun in ‘Homines in extremis’ to help us move from a sociology of the body as socially construc-ted object to a sociology from the body as socially construc-ting vector of knowledge, power, and practice. The specification of habitus by membership in collectives, attachment to institutions, and analytic purpose makes it a flexible multi-scalar notion with which to construct the epistemic individual and account for both (...)
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  • The Symbolic Force of Human Rights.Marcelo Neves - 2007 - Philosophy and Social Criticism 33 (4):411-444.
    The article deals with `The Symbolic Force of Human Rights'. First, it restricts the meaning of the term `symbolic' and of the expression `symbolic force'. Second, it discusses the concept of human rights. Having established the conceptual framework, the author goes to the core of his argument, characterizing the symbolic force of human rights as ambivalent: on one hand, it serves for their generalized affirmation and accomplishment; on the other hand, it acts as a manner of political manipulation. In this (...)
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  • WHEN CORRUPTION IS CULTURAL: EXPLORING MORAL, INSTITUTIONAL AND RULE-BASED CONCEPTS OF CORRUPTION.Enrique Camacho Beltran - 2019 - Boletín Mexicano de Derecho Comparado 2 (156):1325.
    It is often asserted that people are conditioned to act corruptly by their culture in a way they cannot help themselves. The aim of this paper is to use a multidisciplinary approach, both from political theory and political science, to show that this kind of narrative about corruption is flawed because it is not informative at all about the nature of corruption. This prevents it from leading to any type of meaningful analysis or policy design. We will concentrate on two (...)
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  • Культурно-символічна картина світу латинського християнського середньовіччя: Онтологічний вимір.Yurii Svatko - 2020 - Наукові Записки Наукма. Філософія Та Релігієзнавство 5:26-59.
    The present paper is a continuation of the previous appearances by the author addressing the phenomenon of the cultural-symbolic world pictures as typologically founded in the “epoch-making” ontologies and culturally expressed versions of history. In their construction, philosophy is responsible for the love of wisdom, history – for the given in making the consciousness of being, culture – for the personal expression of human history. This article re-constructs the world picture of the Latin Christian Medieval Ages, adequate to the author’s (...)
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  • Reason and Less.Vinod Goel - 2014 - Frontiers in Psychology 5.
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  • How Language Programs the Mind.Gary Lupyan & Benjamin Bergen - 2016 - Topics in Cognitive Science 8 (1):408-424.
    Many animals can be trained to perform novel tasks. People, too, can be trained, but sometime in early childhood people transition from being trainable to something qualitatively more powerful—being programmable. We argue that such programmability constitutes a leap in the way that organisms learn, interact, and transmit knowledge, and that what facilitates or enables this programmability is the learning and use of language. We then examine how language programs the mind and argue that it does so through the manipulation of (...)
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  • Biosemiotics: Its Roots, Proliferation, and Prospects.Thomas A. Sebeok - 2001 - Semiotica 2001 (134).
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  • Brains in Scanners: An Umwelt of Cognitive Neuroscience.Andreas Roepstorff - 2001 - Semiotica 2001 (134).
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  • Political Semiotics.Wolfgang Drechsler - 2009 - Semiotica 2009 (173):73-97.
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  • The Story Turned Upside Down: Meaning Effects Linked to Variations on Narrative Structure.Peer F. Bundgaard & Svend Østergaard - 2007 - Semiotica 2007 (165):263-275.
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  • Neglected Facets of Peirce's 'Speculative' Rhetoric.Vincent Colapietro - 2013 - Educational Philosophy and Theory 45 (7):712-736.
  • Ernst Cassirer's Theory of Myth.Peter Savodnik - 2003 - Critical Review: A Journal of Politics and Society 15 (3-4):447-458.
    Ernst Cassirer viewed mythical thinking as a first step in our mental representation of the real world, but only a first step. What myth leaves out are the differentiations that lead eventually to science. To the primitive, mythically inclined mind, the world is an undifferentiated whole, the elements of which?including the mind itself?are thought to be concrete and interconnected. This means that there is no distinction between observer and observed, and that the observer sees the representations with which she constructs (...)
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  • Myth and Mind: The Origin of Consciousness in the Discovery of the Sacred.Gregory M. Nixon - 2010 - Journal of Consciousness Exploration and Research 1 (3):289-338.
    By accepting that the formal structure of human language is the key to understanding the uniquity of human culture and consciousness and by further accepting the late appearance of such language amongst the Cro-Magnon, I am free to focus on the causes that led to such an unprecedented threshold crossing. In the complex of causes that led to human being, I look to scholarship in linguistics, mythology, anthropology, paleontology, and to creation myths themselves for an answer. I conclude that prehumans (...)
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  • Zombie Mouse in a Chinese Room.Slawomir J. Nasuto, John Mark Bishop, Etienne B. Roesch & Matthew C. Spencer - 2015 - Philosophy and Technology 28 (2):209-223.
    John Searle’s Chinese Room Argument purports to demonstrate that syntax is not sufficient for semantics, and, hence, because computation cannot yield understanding, the computational theory of mind, which equates the mind to an information processing system based on formal computations, fails. In this paper, we use the CRA, and the debate that emerged from it, to develop a philosophical critique of recent advances in robotics and neuroscience. We describe results from a body of work that contributes to blurring the divide (...)
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  • Understanding and Interpretation as the Fundamental Concepts of Iconology of Ervin Panofsky.Анна Рабокоровка - 2015 - Докса 2.
    In the article concepts «understanding» and «interpretation» from positions of iconological methodology of Ervin Panofsky are considered. The form of iconology, offered by Panofsky, is considered as a certain sort of hermeneutics named as art hermeneutics. Its essence consists in attempt of creation of universal semantic rules of interpretation of the works of art directed on their complete synthetic understanding. According to Panofsky interpretation process includes three basic stages. The first stage assumes the formal analysis works of art. The second (...)
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  • Homo Dicens and Homo Scribens.Сергій Шевцов - 2015 - Докса 2.
    The article is issued in the form of dialogue. The subject of consideration is the problem of interpretation. The dialogue begins with a question about the possibility of a single correct interpretation of the text. The article defends the view that the possibility of unambiguous interpretation determined by the original characteristics of the text. The distinction between oral and written language is presented as a fundamental feature of any discourse. Also considers the role of the addressee in the communication. The (...)
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  • Щодо реабілітації міфу та розширення меж розумного у філософській думці хіх–хх ст.Oleksandr Siedin - 2019 - Наукові Записки Наукма. Філософія Та Релігієзнавство 3:76-84.
    Статтю присвячено формуванню ґрунтовної альтернативи просвітницьким та позитивістським стереотипам стосовно історичного та антропологічного статусу міфу. З цією метою розглянуто низку показових сюжетів з історії філософської думки ХІХ – ХХ ст., що дають змогу поглянути на міф як на невід’ємну частину людської розумності. Автор припускає, що реабілітація міфу є частиною загального інклюзивного процесу, що триває у філософії новітніх часів і передбачає істотне розширення меж того, що можна вважати розумним. Базу дослідження склали ідеї таких впливових мислителів та дослідників міфу, як Фридрих Шеллінґ, (...)
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  • Vilém Flusser Nucleus Research Group.Michael Hanke - 2006 - Flusser Studies 2.
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  • From Panexperientialism to Conscious Experience: The Continuum of Experience.Gregory M. Nixon - 2010 - Journal of Consciousness Exploration and Research 1 (3):216-233.
    When so much is being written on conscious experience, it is past time to face the question whether experience happens that is not conscious of itself. The recognition that we and most other living things experience non-consciously has recently been firmly supported by experimental science, clinical studies, and theoretic investigations; the related if not identical philosophic notion of experience without a subject has a rich pedigree. Leaving aside the question of how experience could become conscious of itself, I aim here (...)
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  • Consciousness, Non-Conscious Experiences and Functions, Proto-Experiences and Proto-Functions, and Subjective Experiences.Ram L. P. Vimal - 2010 - Journal of Consciousness Exploration and Research 1 (3):383-389.
    A general definition of consciousness that accommodates most views (Vimal, 2010b) is: “ ‘consciousness is a mental aspect of a system or a process, which is a conscious experience, a conscious function, or both depending on the context and particular bias (e.g. metaphysical assumptions)’, where experiences can be conscious experiences and/or non-conscious experiences and functions can be conscious functions and/or non-conscious functions that include qualities of objects. These are a posteriori definitions because they are based on observations and the categorization.” (...)
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  • Between Abstraction and Idealization: Scientific Practice and Philosophical Awareness.Francesco Coniglione - 2004 - Poznan Studies in the Philosophy of the Sciences and the Humanities 82 (1):59-110.
    The aim of this essay is to emphasize a number of important points that will provide a better understanding of the history of philosophical thought concerning scientific knowledge. The main points made are: (a) that the principal way of viewing abstraction which has dominated the history of thought and epistemology up to the present is influenced by the original Aristotelian position; (b) that with the birth of modern science a new way of conceiving abstraction came into being which is better (...)
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  • Environments of Intelligence. From Natural Information to Artficial Interaction.Hajo Greif - 2017 - London: Routledge.
    What is the role of the environment, and of the information it provides, in cognition? More specifically, may there be a role for certain artefacts to play in this context? These are questions that motivate "4E" theories of cognition (as being embodied, embedded, extended, enactive). In his take on that family of views, Hajo Greif first defends and refines a concept of information as primarily natural, environmentally embedded in character, which had been eclipsed by information-processing views of cognition. He continues (...)
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  • Dindarlığın Oluşumuna Din Eğitiminin Psiko- Pedagojik Katkıları: ‘Değer-Yoksun Dindarlık’ Tipolojisi Bağlamında Teorik Bir Yaklaşım.Mustafa Koç - 2017 - Değerler Eğitimi Dergisi 15 (33):87-138.
    Bu makalenin amacı, bazı parametreler dikkate alınarak meslek edinme amaçlı din eğitimi alan bireylerin dindarlıklarının oluşumuna, Türkiye’de verilen formel din eğitiminin psiko-pedago-teolojik katkılarının niteliğini analiz etmektir. Bu kapsamda makalede, mesleki amaçlı din eğitimi alan yeni nesil bireylerin dindarlık formlarındaki niteliksel ve niceliksel değişim süreçleri, teorik olarak ‘sekülerleşme, çalışma ahlakı, kendini ayarlama ve kendini kandırma’ olguları bağlamında yorumlanmaya çalışılmıştır. Sonuç olarak makalede; sekülerleşmenin ortaya çıkardığı sosyal anomi ve yabancılaşmayla ilişkili sözü edilen bu dindarlığın dönüşümü bağlamında, orta ve yüksek düzeyde din eğitimi (...)
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  • Philosophy Meets the Social Sciences: The Nature of Humanity in the Public Arena.Lee Wilkins & Clifford Christians - 2001 - Journal of Mass Media Ethics 16 (2-3):99-120.
    Using a base of philosophical athropology, this article suggests that an ethical analysis of persuasion must include not just the logic human response, but culture and experience as well. The authors propose potential maxims for ethical behavior in advertising and public relations and applies them to two case studies, political advertising and the Bridgestone/Firestone controversy.
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  • Concurrencias y bifurcaciones entre el racionalismo alado de Gaston Bachelard y el idealismo simbólico de Ernst Cassirer.Miguel Ángel Sánchez Rodríguez - 2015 - Ideas Y Valores 64 (159):63-86.
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  • Man and Future: A Palaeontological and Chronological Foundation of Cassirer's Definition of Man as Animal Symbolicum.Luigi Laino - 2017 - Ethics in Progress 8 (1).
    In the present paper, the author aims at laying the foundations of a symbolics of technical gesture, according to the thesis that symbolic faculty is another face of the technological one, and that they are both in truth two sides of the same coin. Accordingly, the author suggests to rename the whole dimen-sion as “meta-environmentality”. The analysis is carried out on the basis of a specific comparison between Cassirer’s definition of “animal symbolicum” and its scientific consistence in the light of (...)
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  • Science and Human Rights.Jay Schulkin - 1991 - World Futures 32 (4):243-253.
  • Thinking “Difference” Differently: Cassirer Versus Derrida on Symbolic Mediation.Aud Sissel Hoel - 2011 - Synthese 179 (1):75-91.
    Cassirer’s approach to symbolic mediation differs in some important ways from currently prevailing approaches to meaning and signification such as semiology and its more recent poststructuralist varieties. Cassirer’s philosophy of symbolic forms offers a theory of symbols that does not amount to a sign theory or semiology. It sketches out, rather, a dynamic and nonrepresentational framework in which an alternative notion of difference takes centre stage. In order to make the original features of Cassirer’s approach stand out, I will compare (...)
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  • The Grammar of Aesthetic Intuition: On Ernst Cassirer’s Concept of Symbolic Form in the Visual Arts.Peer F. Bundgaard - 2011 - Synthese 179 (1):43 - 57.
    This paper provides a précis of Ernst Cassirer's concept of art as a symbolic form. It does so, though, in a specific respect. It points to the fact that Cassirer's concept of "symbolic form" is two-sided. On the one hand, the concept captures general cultural phenomena that are not only meaningful but also manifest the way man makes sense of the world; thus myth, religion, and art are considered general symbolic forms. On the other hand, it captures the formal structures (...)
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  • The Grammar of Aesthetic Intuition: On Ernst Cassirer’s Concept of Symbolic Form in the Visual Arts.Peer F. Bundgaard - 2011 - Synthese 179 (1):43-57.
    This paper provides a précis of Ernst Cassirer’s concept of art as a symbolic form. It does so, though, in a specific respect. It points to the fact that Cassirer’s concept of “symbolic form” is two-sided. On the one hand, the concept captures general cultural phenomena that are not only meaningful but also manifest the way man makes sense of the world; thus myth, religion, and art are considered general symbolic forms. On the other hand, it captures the formal structures (...)
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