Results for 'Ritual'

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  1.  52
    Searching for Control: Priming Randomness Increases the Evaluation of Ritual Efficacy.Cristine H. Legare & André L. Souza - 2014 - Cognitive Science 38 (1):152-161.
    Reestablishing feelings of control after experiencing uncertainty has long been considered a fundamental motive for human behavior. We propose that rituals (i.e., socially stipulated, causally opaque practices) provide a means for coping with the aversive feelings associated with randomness due to the perception of a connection between ritual action and a desired outcome. Two experiments were conducted (one in Brazil [n = 40] and another in the United States [n = 94]) to evaluate how the perceived efficacy of rituals (...)
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  2.  88
    Participation in Alternative Realities: Ritual, Consciousness, and Ontological Turn.Radmila Lorencova, Radek Trnka & Peter Tavel - 2018 - In SGEM Conference Proceedings, Volume 5, Issue 6.1. SGEM. pp. 201-207.
    The ontological turn or ontologically-oriented approach accentuates the key importance of intercultural variability in ontologies. Different ontologies produce different ways of experiencing the world, and therefore, participation in alternative realities is very desirable in anthropological and ethnological investigation. Just the participation in alternative realities itself enables researchers to experience alterity and ontoconceptual differences. The present study aims to demonstrate the power of ritual in alteration, and to show how co-experiencing rituals serves to uncover ontological categories and relations. We argue (...)
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  3.  30
    Ritual Education and Moral Development: A Comparison of Xunzi and Vygotsky.Colin Lewis - 2018 - Dao: A Journal of Comparative Philosophy 17 (1):81-98.
    Xunzi’s 荀子 advocacy for moral education is well-documented; precisely how his program bolsters moral development, and why a program touting study of ritual could be effective, remain subjects of debate. I argue that these matters can be clarified by appealing to the theory of learning and development offered by Lev Vygotsky. Vygotsky posited that development depends primarily on social interactions mediated by sociocultural tools that modify learners’ cognitive architecture, enabling increasingly sophisticated thought. Vygotsky’s theory is remarkably similar to Xunzi’s (...)
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  4.  41
    The Limitations of Ritual Propriety: Ritual and Language in Xúnzǐ and Zhuāngzǐ. [REVIEW]Chris Fraser - 2012 - Sophia 51 (2):257-282.
    This essay examines the theory of ritual propriety presented in the Xúnzǐ and criticisms of Xunzi-like views found in the classical Daoist anthology Zhuāngzǐ. To highlight the respects in which the Zhuāngzǐ can be read as posing a critical response to a Xunzian view of ritual propriety, the essay juxtaposes the two texts' views of language, since Xunzi's theory of ritual propriety is intertwined with his theory of language. I argue that a Zhuangist critique of the presuppositions (...)
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  5.  30
    Confucian Ritual as Body Language of Self, Society, and Spirit.Mary I. Bockover - 2012 - Sophia 51 (2):177-194.
    This article explains how li 禮 or ‘ritual propriety’ is the ‘body language’ of ren 仁 or the authentic expression of our humanity. Li and ren are interdependent aspects of a larger creative human way (rendao 仁道) that can be conceptually distinguished as follows: li refers to the ritualized social form of appropriate conduct and ren to the more general, authentically human spirit this expresses. Li is the social instrument for self-cultivation and the vehicle of harmonious human interaction. More, (...)
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  6.  58
    Musical Thought in the Zhuangzi: A Criticism of the Confucian Discourse on Ritual and Music. [REVIEW]So Jeong Park - 2013 - Dao: A Journal of Comparative Philosophy 12 (3):331-350.
    Musical thought in the Chinese tradition is frequently discussed in terms of the Confucian discourse on “ritual and music (lǐyuè 禮樂),” but how this Confucian discourse has been viewed by its critics has seldom been addressed. This paper aims to explore musical thought in the Zhuangzi as a serious critique of Confucian musical discourse. Zhuangzian thinkers doubt whether Confucian ritual music can avoid restricting music within a specific musical tradition, impeding the freedom to enjoy music, and distorting the (...)
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  7.  5
    Symbolic Types: A Ritual of Impurity.Mina Meir‐Dviri - 2016 - Anthropology of Consciousness 27 (1):7-27.
    The semi-commune “Little Home” is a cultural enclave whose beliefs and idiosyncratic, seemingly chaotic interactions are based on gender relations translated into the terms of the purity and impurity of the female body. This framework is the scene of fictional and real kinship relations that play distinct roles within this mini-society and are dominated by symbolic types, which determine their social context. This article examines a ritual of purification performed by the Father/leader of the semi-commune. In this ritual, (...)
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  8.  13
    The Music of Ritual Practice—An Interpretation.Peter Yih-Jiun Wong - 2012 - Sophia 51 (2):243-255.
    Music is an important philosophical theme in Confucian writings, one that is intimately related to ritual. But the relationship between music and ritual requires clarification. This paper seeks to argue for a general sense of music that reflects a particular aspect of ritual that has to do with performance. There is much material available in classical texts, such as the 'Record of Music' ('Yueji'), that allows for nuanced explications of the musical qualities of such performances. Thus explicated, (...)
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  9.  9
    Attention, Ritual Glitches, and Attentional Pull: The President and the Queen.C. Jason Throop & Alessandro Duranti - 2015 - Phenomenology and the Cognitive Sciences 14 (4):1055-1082.
    This article proposes an analysis of a ritual glitch and resulting “misfire” from the standpoint of a phenomenologically informed anthropology of human interaction. Through articulating a synthesis of some of Husserl‘s insights on attention and affection with concepts and methods developed by anthropologists and other students of human interaction, a case is made for the importance of understanding the social organization of attention in ritual encounters. An analysis of a failed toast during President Obama’s 2011 State Visit to (...)
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  10.  40
    Ritual in the Xunzi: A Change of the Heart/Mind.Winnie Sung - 2012 - Sophia 51 (2):211-226.
    This article seeks to advance discussion of Xunzi’s view of ritual by examining the problem ritual treats and the way in which it targets the problem. I argue that the root of the problem is the natural inclination of the heart/mind to be concerned only with self-interest. The reason ritual works is that, on the one hand, it requires one to disregard concern for self-interest and observe ethical standards and, on the other, it allows one to express (...)
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  11.  33
    Xunzi’s Theory of Ritual Revisited: Reading Ritual as Corporal Technology.Ori Tavor - 2013 - Dao: A Journal of Comparative Philosophy 12 (3):313-330.
    This essay offers a new reading of Xunzi’s ritual theory against the backdrop of excavated technical manuals from the Mawangdui and Zhangjiashan collections. While most studies tend to focus on the sociopolitical and moral aspects of Xunzi’s thought, I attempt to demonstrate that in composing his theory of ritual, Xunzi was not only concerned with defending the Confucian tradition against the criticism of his fellow philosophical masters, but was also responding to the emergence of bio-spiritual practices such as (...)
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  12. Review of Kern's Text and Ritual in Early China. [REVIEW]Brian Bruya - 2007 - China Review International 14 (2):338-354.
    In this full length review, I create a running parallel between Martin Kern's Text and Ritual in Early China and Mark Edward Lewis' Writing and Authority in Early China. Both books cover the nexus of texts and their sociopolitical milieu, with Kern's book acting as a sort of update to Lewis'. I group the articles in Kern's book under the following headings: Texts and Authority (Nylan, Falkenhausen, Brashier), Textual Emergence (Boltz, Kern), and Ritual in Literary Genres (Schaberg, Csikszentmihalyi, (...)
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  13.  22
    El ritual en los "Textos de las Pirámides": sintaxis, texto y significado.Antonio J. Morales - 2015 - 'Ilu. Revista de Ciencias de Las Religiones 20:137-164.
    Este trabajo pretende explorar la dimensión ritual en los Textos de las Pirámides, el corpus de literatura religiosa extensa más antiguo de la humanidad. La naturaleza variada de sus componentes textuales ha impedido que los egiptólogos comprendan en profundidad las complejidades de la colección y los contextos originales en los que estos textos aparecieron. La aplicación de la teoría del ritual, principalmente la aproximación de la sintaxis ritual, ofrece a los investigadores un marco excelente de análisis e (...)
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  14.  12
    Ritual Practices: An Emergentist Perspective.Guy Bennett-Hunter - 2017 - Expository Times 129 (1):53–61.
    The theological use of the concept of emergence and of philosophical theories known as emergentism, has recently increased in popularity. After a brief introduction, the second section of this article argues that the most philosophically promising version of emergentism is one informed by classical and contemporary pragmatism. The third section describes in some detail the entanglement of facts and values that this form of emergentism implies. The final two sections apply pragmatistic emergentism theologically, with a focus on religious rituals and, (...)
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  15.  36
    Religion and the Ritual of Public Discourse1.Warren G. Frisina - 2011 - American Journal of Theology and Philosophy 32 (1):74 - 92.
    What role should religion play in public discourse? Not long ago Richard Rorty argued, in more than one place, that religion is a "conversation stopper" which polite people refer to only in private conversations. Religious believers complain, however, that this practice renders it impossible for them to participate in public discourse. They ask whether a democratic community is worthy of the name if it effectively forbids (by custom or legislation) a significant segment of its citizens from acknowledging and drawing upon (...)
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  16.  21
    Before and After Ritual: Two Accounts of Li as Virtue in Early Confucianism. [REVIEW]Sungmoon Kim - 2012 - Sophia 51 (2):195-210.
    In this article, I probe the nature of Confucian virtue with special focus on ritual propriety (li). I examine two classic, mutually competing accounts of li—as moral virtue and as civic virtue—in early Confucianism by investigating the thoughts of Mencius and Xunzi. My primary aim in this article is to demonstrate how their different accounts of human nature and equally different understandings of the natural state (that is, the pre-li state) led them to the development of two distinctive political (...)
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  17.  12
    The Boundaries of Manners: Ritual and Etiquette in Early Confucianism and Stohr’s On Manners.Erin M. Cline - 2016 - Dao: A Journal of Comparative Philosophy 15 (2):241-255.
    Early Confucian philosophy affirms and lends support to Karen Stohr’s argument that manners are a primary means by which we express moral attitudes and commitments and carry out important moral goals. Indeed, Confucian views on ritual can extend her insights even further, both by highlighting the role that manners play in cultivating good character and by helping us to probe the conceptual boundaries of manners. The various things that we call etiquette, social customs, and rituals do much of the (...)
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  18.  20
    Aśoka’s Disparagement of Domestic Ritual and Its Validation by the Brahmins.Timothy Lubin - 2013 - Journal of Indian Philosophy 41 (1):29-41.
    In his edicts, the emperor Aśoka Maurya extols brāhmaṇas, usually alongside ascetics (śramaṇas), as deserving honor and generosity, though he never alludes to their connection with ritual, the central theme of early Brahmanical literature. On the other hand, in Rock Edicts I and IX, he disparages sacrifices, and ceremonies performed by women, advocating instead the practice of ethical virtues. Close attention to the wording of Rock Edict IX shows that Aśoka and the Brahmanical Gṛhyasūtras talk about domestic rites in (...)
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  19.  11
    Ancient Art and Ritual.Jane Ellen Harrison - 1913 - New York: Greenwood Press.
    PREFATORY NOTE T may be well at the outset to say clearly what is the aim of the present volume. The title is Ancient Art and Ritual, but the reader will ...
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  20.  16
    Li (Ritual/Rite) and Tian (Heaven/Nature) in the Xunzi: Does Confucian Li Need Metaphysics? [REVIEW]Sor-Hoon Tan - 2012 - Sophia 51 (2):155-175.
    Ritual (li) is central to Confucian ethics and political philosophy. Robert Neville believes that Chinese Philosophy has an important role to play in our times by bringing ritual theory to the analysis of global moral and political issues. In a recent work, Neville maintains that ritual ‘needs a contemporary metaphysical expression if its importance is to be seen.’ This paper examines Neville's claim through a detailed study of the ‘ethics of ritual’ in one of the early (...)
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  21.  16
    Li 禮, Ritual and Pedagogy: A Cross-Cultural Exploration. [REVIEW]Geir Sigurðsson - 2012 - Sophia 51 (2):227-242.
    The aim of this article is to show, first, that ritual in general and the Confucian li in particular can serve an important pedagogical function, and, secondly, that the sophisticated treatment of li by Confucius and his immediate followers demonstrates that they were consciously aware of this particular potential of li. The discussion takes off by considering formal, ritualized performances from an educational point of view by making use of some seminal, largely Western, research on ritual, though always (...)
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  22.  9
    "Homo pictor: imaginação, ritual e aprendizado mimético no mundo globalizado", de Christoph Wulf - uma leitura a partir das Ciências da Religião.Helmut Renders - 2014 - Horizonte 12 (34):613-619.
    Resenha do livro WULF, Christoph. Homo pictor : imaginação, ritual e aprendizado mimético no mundo globalizado: São Paulo: Hedra, 2013. ISBN: 978-85-7715-304-6. A resenha explora a contribuição dessa obra da área dos estudos antropológicos para o estudo das linguagens da religião, pela sua exploração das relações entre o ver e a imaginação, a imaginação e a memesis , e a imaginação os ritos e os gestos. Conclui-se que as perspectivas propostas pode ser aplicadas nos estudos da religião não somente (...)
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  23.  15
    Ritual, Stories, and the Poetics of a Journey Home Among Latino Catholics.David P. Sandell - 2009 - Anthropology of Consciousness 20 (1):53-80.
    This essay centers on a storyteller's performance of ritual in stories to draw associations between the life of the Biblical Mary with her son Jesus and the subjectivities and dispositions of people living in impoverished conditions. The storyteller explores these subjectivities and dispositions, characterizing the exploration as a journey. She also defines an ethical position where the self meets otherness—both sacred and cultural—to engender positive human relations. The essay combines the storyteller's performance with the author's to reproduce the effects, (...)
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  24.  3
    Comida ritual em festas de Tambor de Mina no Maranhão (Ritual food in Maranhão's Tambor De Mina festivities) - DOI: 10.5752/P.2175-5841.2011v9n21p242. [REVIEW]Sérgio Figueiredo Ferretti - 2011 - Horizonte 9 (21):242-267.
    Resumo Tambor de Mina é o nome da religião afro-brasileira no Maranhão e na Amazônia estabelecida a partir de São Luís desde meados do século XIX. Existem duas casas fundadas por africanos que se continuam: a Casa das Minas Jeje, de origem daomeana e a Casa de Nagô, iorubana de onde derivam a maioria dos terreiros de Mina recentes e atuantes. Trata-se de religião muito ritualizada e discreta, envolvida em segredos e mistérios cuja mitologia é pouco comentada e os rituais (...)
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  25. Rethinking Pluralism: Ritual, Experience, and Ambiguity.Adam B. Seligman - 2012 - Oxford University Press.
    The importance of being ambiguous -- Interlude : ambiguity, order and the deity -- Notation and its limits -- Interlude : the Israelite red heifer and the edge of power in China -- Ritual and the rhythms of ambiguity -- Interlude : crossing the boundaries of empathy -- Shared experience -- Interlude : experience and multiplicity.
     
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  26.  50
    Ritual and Rightness in the Analects.Hagop Sarkissian - 2013 - In Amy Olberding (ed.), Dao Companion to the Analects. pp. 95-116.
    Li (禮) and yi (義) are two central moral concepts in the Analects. Li has a broad semantic range, referring to formal ceremonial rituals on the one hand, and basic rules of personal decorum on the other. What is similar across the range of referents is that the li comprise strictures of correct behavior. The li are a distinguishing characteristic of Confucian approaches to ethics and socio-political thought, a set of rules and protocols that were thought to constitute the wise (...)
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  27.  47
    Ritual, Emotion, and Sacred Symbols.Candace S. Alcorta & Richard Sosis - 2005 - Human Nature 16 (4):323-359.
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  28.  5
    Performing Healing: Repetition, Frequency, and Meaning Response in a Chol Maya Ritual.Lydia Rodríguez & Sergio D. López - 2019 - Anthropology of Consciousness 30 (1):42-63.
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  29.  26
    Philosophizing About Education in a Postmodern Society: The Role of Sacred Myth and Ritual in Education.William F. Losito - 1996 - Studies in Philosophy and Education 15 (1-2):69-76.
  30.  4
    When Does the Ritual of Mythic Symbolic Type Start and When Does It End?Mina Meir Dviri - 2018 - Semiotica 2018 (225):141-165.
    Name der Zeitschrift: Semiotica Jahrgang: 2018 Heft: 225 Seiten: 141-165.
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  31. T.C. Kline and Justin Tiwald, Eds., Ritual and Religion in the Xunzi. [REVIEW]David Chai - 2016 - Frontiers of Philosophy in China 11 (2):320-323.
     
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  32.  13
    Ayahuasca From Peru to Uruguay: Ritual Design and Redesign Through a Distributed Cognition Approach.Ismael Apud - 2015 - Anthropology of Consciousness 26 (1):1-27.
    Ayahuasca is a psychoactive substance from the Amazon rainforest regions of Peru, Colombia, Ecuador, and Brazil. Although its use originated among indigenous tribes in the Amazon basin, it has become increasingly popularized in Western society through the transnational markets of spirituality and religiosity driven by globalization, Postmodernity, and new forms of religious practice. In this paper, we will overview the arrival of ayahuasca in Uruguay by way of four different groups. We will then focus on one of these groups, a (...)
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  33.  10
    Public Festivals: Ritual Successes, Failures and Mediocrities.Randall Collins - 2013 - Polis: Research and studies on Italian society and politics 27 (1):13-28.
  34.  4
    Watergate as Democratic Ritual.Jeffrey Alexander, Grigory Olkhovikov & Dmitry Kurakin - 2012 - Russian Sociological Review 11 (3):77-104.
    The paper promotes a cultural sociological analysis of one of the most significant and hard-to-explain events in American history when the initial act of breaking and entering into the Democratic Party headquarters at the Watergate Hotel first didn't attract any substantial attention of contemporaries but later initiated a widespread political crisis. J. Alexander considers the dynamics, mechanisms and consequences of the event and its public resonance, building an explanatory model based on his cultural sociological theory. This model allows to reconstruct (...)
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  35.  4
    Parallel Patterns of the Diviner in Ritual and Detective Fiction: Agatha's African Hercule Poirots.Dooley John A. - 2011 - Journal for the Study of Religions and Ideologies 10 (30):344-372.
    There are archetypal parallels between the shamanic African, and ‘diviner detectives' like Hercule Poirot, when it comes to tracking down homicidal sorcerers, and witches, on the one hand, and direct Western-style murderers on the other. The Ndembu diviner uses the fall of symbolic figurines or images, and the canny questioning of his clients and suspects to pierce the veil of deceit and reveal the sorcerer or witch. Hercule Poirot uses chance clues, questioning, and his intuition to identify the murderer. Both (...)
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  36. Review of Lars Göhler, Reflexion Und Ritual in der Pūrvamīmād Msā. [REVIEW]Elisa Freschi - 2014 - Indo-Iranian Journal 57 (1--2):166--174.
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  37.  37
    Ritual and Religion in the Xunzi.T. C. Kline & Justin Tiwald - 2014 - SUNY Press.
    Xunzi, a founding figure in the Confucian tradition, is one of the world's great philosophers and theorists of religion. For much of the last century, his work has been seen largely as critical of religion, particularly the popular beliefs and invocations of supernatural forces that underpin so many religious rituals. Contributors to this volume challenge this view and offer a more sophisticated picture of Xunzi. He emerges not as critic, but rather as an adherent of religion who seeks to give (...)
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  38. Bringing Ritual to Mind: Psychological Foundations of Cultural Forms.Robert N. McCauley - 2002 - Cambridge University Press.
    Bringing Ritual to Mind explores the cognitive and psychological foundations of religious ritual systems. Participants must recall their rituals well enough to ensure a sense of continuity across performances, and those rituals must motivate them to transmit and re-perform them. Most religious rituals the world over exploit either high performance frequency or extraordinary emotional stimulation to enhance their recollection. But why do some rituals exploit the first of these variables while others exploit the second? McCauley and Lawson advance (...)
     
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  39. Symposium. The Apology Ritual.Christopher Bennett, Edgar Maraguat, J. M. Pérez Bermejo, Antony Duff, J. L. Martí, Sergi Rosell & Constantine Sandis - 2012 - Teorema: International Journal of Philosophy 31 (2).
    Symposium on Christopher Bennet's The Apology Ritual. A Philosophical Theory of Punishment [Cambridge University Press, 2008].
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  40. The Cognitive Representation of Religious Ritual Form: A Theory of Participants' Competence with Their Religious Ritual Systems.E. Thomas Lawson & Robert N. McCauley - unknown
    Theorizing about religious ritual systems from a cognitive viewpoint involves (1) modeling cognitive processes and their products and (2) demonstrating their influence on religious behavior. Particularly important for such an approach to the study of religious ritual is the modeling of participants' representations of ritual form. In pursuit of that goal, we presented in Rethinking Religion a theory of religious ritual form that involved two commitments. The theory’s first commitment is that the cognitive apparatus for the (...)
     
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  41. Ritual, Memory, and Emotion: Comparing Two Cognitive Hypotheses.A. Howard - unknown
    Without systems of public, external symbols for recording information, nonliterate communities have to rely on human memory for the retention and transmission of cultural knowledge. Religious expressions either evolved in directions that rendered them memorable or they were--quite literally--forgotten. Most religious systems, including all of the great world religions, emerged among populations that were mostly illiterate (even if there was a literate elite). Thus, it should come as no surprise that religious systems and ritual systems, in particular, have evolved (...)
     
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  42.  15
    A New Ritual of the Orphic Mysteries.Michael Tierney - 1922 - Classical Quarterly 16 (2):77-87.
    In discussing the origin and history of Orphism, it is usual to treat it rather as a system of belief than as a ritual. The former aspect of it probably was more salient in later times, yet it is certain that the Orphic movement began rather as a ritual with strong emphasis on purification and a rule of life. Its theological and traditional aspect developed only gradually, and the greatest characteristic of this development was always its readiness to (...)
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  43.  11
    Punishment of Minor Female Genital Ritual Procedures: Is the Perfect the Enemy of the Good?Allan J. Jacobs & Kavita Shah Arora - 2017 - Developing World Bioethics 17 (2):134-140.
    Female genital alteration is any cutting, removal or destruction of any part of the external female genitalia. Various FGA practices are common throughout the world. While most frequent in Africa and Asia, transglobal migration has brought ritual FGA to Western nations. All forms of FGA are generally considered undesirable for medical and ethical reasons when performed on minors. One ritual FGA procedure is the vulvar nick. This is a small laceration to the vulva that does not cause morphological (...)
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  44.  6
    The Ontological Dimension of Xunzi's Ritual Propriety: A Comparative Study of Xunzi and Heidegger.Jifen Li - 2019 - Philosophy East and West 69 (1):156-175.
    In Confucianism, ritual propriety 1 is commonly understood as an instrument for guiding people's actions. In this essay, however, I argue that taking ritual propriety merely as an instrument external to human beings fails to appreciate important aspects of Xunzi's conception of ritual propriety. Drawing on suggestions from Martin Heidegger's philosophy, I argue that ritual propriety in the Xunzi is analogous to language in Heidegger in important ways. For Heidegger, language is the "house of Being." For (...)
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  45. Cognition, Religious Ritual, and Archaeology.Robert N. McCauley - unknown
    The emergence of cognitive science over the past thirty years has stimulated new approaches to traditional problems and materials in well-established disciplines. Those approaches have generated new insights and reinvigorated aspirations for theories in the sciences of the socio-cultural (about the structures and uses of symbols and the cognitive processes underlying them) that are both more systematic and more accountable empirically than the recently available alternatives. Without rejecting interpretive proposals, projects in both the cognitive science of religion and in cognitive (...)
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  46.  69
    Ritual Knowledge.Terence Cuneo - 2014 - Faith and Philosophy 31 (4):365-385.
    Most work in religious epistemology has concerned itself with propositional knowledge of God. In this essay, I explore the role of knowing how to engage God in the religious life. Specifically, I explore the role of knowing how to engage God in the context of ritualized liturgical activity, exploring the contribution that knowing how to perform liturgical rites of various sorts can make to knowing God. The thesis I defend is that the liturgy provides both activities of certain kinds and (...)
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  47.  11
    Ritual Male Circumcision and Parental Authority.Kai Möller - 2017 - Jurisprudence 8 (3):461-479.
    A recent judgment by a lower court in Germany brought the problem of ritual male circumcision to the consciousness of the wider public and legal academia. This essay weighs in on this emerging discussion and argues that ritual male circumcision is not covered by parental authority. It first considers and dismisses the best interest of the child test, which is the most widely used test of parental authority in legal practice. Instead, the essay proposes what it terms the (...)
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  48.  62
    Behavior, Belonging, and Belief: A Theory of Ritual Practice.Douglas A. Marshall - 2002 - Sociological Theory 20 (3):360-380.
    A new model of ritual based on Durkheim's ([1912] 1995) theory is developed. It is argued that ritual practices generate belief and belonging in participants by activating multiple social-psychological mechanisms that interactively create the characteristic outcomes of ritual. Specifically, the distinctive elements of ritual practice are shown to induce altered subjective states and effortful and/or anomalous behaviors, which are subsequently misattributed in such a way that belief and belonging are created or maintained around the focus of (...)
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  49.  17
    Method Mourning: Xunzi on Ritual Performance.Thomas Radice - 2017 - Philosophy East and West 67 (2):466-493.
    Xunzi's 荀子 essay, "A Discussion of Rituals" is the earliest attempt in early China to theorize at length about the nature and importance of rituals. This essay is crucial to understanding the importance of ritual in Xunzi's philosophy of self-cultivation, of which there is no shortage of analysis.1 Most of this analysis centers on the notion of ritual in general, but Xunzi's essay also reveals his reaction to several criticisms to specific ritual practices, especially mourning rituals and (...)
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  50.  44
    The Propriety of Confucius: A Sense-of-Ritual.Kurtis Hagen - 2010 - Asian Philosophy 20 (1):1 – 25.
    In the philosophy of Confucius, the concept _li_ is both central and elusive. While it is often translated 'ritual' or 'the rites,' I argue that there are numerous significant ways in which _li_ is as much an internal property of individuals as it is an external set of rules or norms. I discuss _li_ as deference, as developed dispositions, as embodied intelligence, and as personalized exemplary conduct. Finally, reflecting on the work of Fingarette, and Hall and Ames, as well (...)
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