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  1.  7
    Paulo Freire and Ernst Cassirer.Maureen Connolly - 2017 - American Journal of Semiotics 33 (3):357-372.
    The extent to which superstitious consciousness is prevalent in students, professors and administrators in university culture is no less alarming than the extent to which Cassirer proposed mythic consciousness is prevalent within a totalitarian state. These are the connections I wish to explore: superstitious and mythic consciousness, and, pedagogic and political overlaps in the context of higher education and, in particular, in the processes of teaching, learning, scholarship, and curriculum development. Through examples drawn from my earlier and more recent years (...)
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  2.  2
    Shelter on the Mountain of God.Thomas D. Craig - 2017 - American Journal of Semiotics 33 (3):399-425.
    Ernst Cassirer proposes that a significant shift in thinking occurs in the early decades of the twentieth century. In sum, the makers of modern political myth had exploited the allure of “mythical world feeling” for their own pragmatic purposes. While there is no direct connection between the two, the American Protestant Fundamentalist missionary organization, L’Abri Fellowship International, began in Switzerland shortly after Cassirer’s Myth of the State was published in the early post-WWII era. Cassirer’s analysis in that publication, as well (...)
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  3.  3
    Epistemological and Symbolic Aspects of Sociological Thinking.Rolf-Dieter Hepp - 2017 - American Journal of Semiotics 33 (3):333-356.
    Considering different aspects of society such as identity, entity, and totality seems to be an integral object of social science research which offers specific configurations of and for symbols and signs. They are tools for decoding and deciphering the social quadratic structure of Self—Other, combined with, Similarity—Difference. If these semiotic comparisons are based on communicated Language, particularly when examined from the point of view of a symbolic pervasion and permeation of power, then we can see that normal thought patterns loose (...)
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  4.  7
    Cassirer as Revolutionary: Semiotics as Embodied Worldview.Eric M. Kramer - 2017 - American Journal of Semiotics 33 (3):233-332.
    This article examines the meaning of interactive comportment as identified by Richard Lanigan and the role fundamental analysis of this facticity can play in improving social life. The role of communicology as exposed by this non-naïve sense of responsibility is examined. The contribution of Ernst Cassirer’s work on symbology generally, and the primitive more specifically, is explored as a case that supports Lanigan’s assertion that fundamental examination of comportment can expand our understanding of ourselves and others, facilitate tolerance, foster creativity, (...)
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  5.  2
    Cassirer on Communicology.Richard L. Lanigan - 2017 - American Journal of Semiotics 33 (3):135-140.
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  6.  2
    Ernst Cassirer’s Theory and Application of Communicology.Richard L. Lanigan - 2017 - American Journal of Semiotics 33 (3):181-231.
    The Human Science of Communicology culminates from several disciplinary developments, largely viewed as singular constitutions and foundational to differential attitudes about the nature and function of philosophy and science in apposition to human embodiment. In more familiar terms, the idea of Culture stands in contrast to the idea of Science, because there is a measured distinction between what human beings express and what they perceive. In Modernity, we know this apposition as the emergence of the distinct cultural disciplines over against (...)
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  7.  2
    Cassirer’s “Violent Inner Tensions of Culture”.Jacqueline M. Martinez - 2017 - American Journal of Semiotics 33 (3):373-397.
    Ernst Cassirer’s assertion that the most “violent inner tensions” are at work in the unfolding of culture, is the central problematic taken up in the present work. A “mythology of peace” is identified as central in maintaining a collective blindness to these violent inner tensions at the level of culture. Any notion of cultural ethics must emerge from an examination of culture as it is alive and concrete. Such an examination requires a cultural phenomenology. Cultural ethics must be considered in (...)
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  8.  2
    Beyond the “Tragedy of Culture”.Göran Sonesson - 2017 - American Journal of Semiotics 33 (3):141-180.
    Spelling out the more or less implicit phenomenology found in Peirce’s categories and in the “Basisphänomene” suggested by the late Cassirer, this paper attempts to extend Cassirer’s own suggestion for the grounding of the human, or, as we prefer to say, semiotic, sciences, by means of an elucidation of the components of the basic situation of communication, revised on the basis of the Prague school approach to semiotics. In the first part of the paper, we consider Cassirer’s proposal for a (...)
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  9.  3
    Cassirer’s Symbolic Forms in Application.Yun Xia - 2017 - American Journal of Semiotics 33 (3):427-444.
    Communication online via the Internet includes different genres, such as email, blogs, chat groups, virtual worlds, and the World Wide Web. Across different genres, Internet communication is primarily undertaken in the form of written language in visual modalities with oral features. The technical properties of Internet communication production and transmission influence how people perceive and use language orthography to construct meanings from language as a new way of thinking and practicing self-expression. My analysis uses Ernst Cassirer’s philosophy of symbolic forms (...)
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  10.  8
    Questionable Foundations and Quality in the Humanities.Marija Liudvika Drazdauskiene - 2017 - American Journal of Semiotics 33 (1-2):27-48.
    Information, knowledge and understanding, history/tradition and novelty, fashion and science, show business and intellectual product are the contexts to review in order to answer the question why humanities have been losing credibility and have come under the hammer. The present article, informed by philosophers like Bertrand Russell and Mary Midgley, authors like Charles K. Ogden and Ivor A. Richards, semioticians like Algirdas Greimas and Roland Barthes and classical English literature, argue that the problem originates between the continuity of thought and (...)
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  11.  7
    Our Responsibility to Future Generations in the Context of Ecological Crisis.Laura García-Portela - 2017 - American Journal of Semiotics 33 (1-2):99-112.
    The present article aims to present how the different philosophical perspectives have tackled the problem of the foundations of our responsibility to future generations in the context of ecological crisis. The main theories addressed here will be Hans Jonas metaphysical foundation, utilitarianism, communitarianism, the rights theory and contractarian perspectives derived from John Rawls’s theory. By assessing these perspectives, I assert that, against jonasianianism and related perspectives, our responsibilities to future generations must be thought of in terms of “political, not metaphysical”. (...)
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  12.  5
    Humanities in the Digital World / Or Digital in the Humanities?Seema Khanwalkar - 2017 - American Journal of Semiotics 33 (1-2):69-82.
    “Humanities in the digital age”, more than a topic, is today a genre in itself: an academic anxiety, a compromise, an opportunity for a new epoch, or the demise of a traditional ability to introspect. Browsing the literature on debates, research, experiments and future is overwhelming, and every other day we witness the closing down of a traditional humanities subject, or we see funding being diverted to the technological experiments in humanities. It becomes imperative to engage with this revolution, also (...)
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  13.  3
    Help! Is There a Semiotician on the Plane?Massimo Leone - 2017 - American Journal of Semiotics 33 (1-2):113-130.
    “Please, we urgently need a semiotician!” is certainly not the most common request heard in a situation of emergency, yet a time may come when we realize that there are cases that a physician cannot effectively deal with.Two passengers fight over the same space on a plane, to the point that the pilot is obliged to land and have the two contenders get off at the closest airport. Each of the humanities has a specific way to frame and seek to (...)
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  14.  3
    Introduction—A Manifesto For “New Humanities”.Dario Martinelli - 2017 - American Journal of Semiotics 33 (1-2):1-25.
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  15.  2
    Musical Performance As an Intermedial Affair.Dario Martinelli & Lina Navickaitė-Martinelli - 2017 - American Journal of Semiotics 33 (1-2):83-98.
    The professional profile of a performer does not only consist of mere music playing, but calls into question a number of variables of private and public, musical and extra-musical articulation. Performers have their own personality and inclinations; they are exposed to different forms of education and influences; they develop certain technical and stylistic abilities; they find certain repertoires more suitable than others; they confront themselves with composers and their requests/indications; they have to take into account social demands to given repertoires; (...)
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  16.  4
    Numanities and Their Role in the Twenty-First Century.Ricardo Nogueira De Castro Monteiro - 2017 - American Journal of Semiotics 33 (1-2):49-68.
    Despite the unquestionable importance of technological progress in twenty-first-century society, the decision by many political leaders worldwide to treat natural sciences as an almost exclusive priority betrays a terrible misconception of the complexity of the contemporary world. As the Renaissance cannot be reduced to Copernicus’s or Galileo’s brilliant contributions, or Enlightenment to the works of such giants as Newton and Cavendish, contemporary society will hardly be remembered as just a series of amazing software and gadget updates. There are three categories (...)
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