Indigenous ecologies in industrial societies need immediate attention in light of the ongoing debate on indigenous resource rights and decreasing biodiversity. This paper examines the functions and meanings of hunting, fishing, and gathering activities among contemporary Nez Perce Indians in Idaho, USA. The collected data were analyzed with Pierre Bourdieu's concepts of “symbolic capital” and “practice” within the framework of political ecology. The results clearly demonstrate that hunting, fishing, and gathering practices play significant roles not only in social (...) and religious but also economic and political senses within the contemporary Nez Perce society. This study suggests that investigation of indigenous ecologies in industrial societies take a synthesized approach between idealist and materialist perspectives. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 3-22 [Access article in PDF] Ecological Consciousness and the Symbol "God" 1 Gordon D. KaufmanHarvard UniversityI am a Christian theologian. This does not mean, however, that I understand my work as being essentially a matter of explaining and defending Christian faith and the Christian set of symbols for interpreting human life and the world. The task of the Christian theologian is rather, as I understand (...) it, to scrutinize carefully, critically evaluate, and reconstruct (in whatever ways seem appropriate and necessary) the central Christian symbols, so they will encourage and support a faith and life appropriate for today. 2 In our time it is no longer sufficient for theologians simply to take it for granted that the basic structure and commitments of traditional Christian faith are--in all of their main lines--right and proper; and to proceed, then, to expound and reinterpret them in whatever ways seem intelligible and persuasive. Whatever may have been the value and justification of this sort of theologizing in the past, the crises of the twentieth century (to many of which Christian symbols, institutions, and practices have themselves contributed) have made it clear that thorough reassessment of the traditional Christian symbol-system, with an eye to its (possibly drastic) reconstruction or even to the total rejection of some of its principal features, is required--if it is to continue to contribute to human well-being, and to the well-being of the rest of life, on planet Earth. It is with this thoroughly critical and open understanding of the task of Christian theologians today that this contribution to our Buddhist-Christian dialogue has been prepared. And I hope a similar spirit will animate the responses to this paper, whether offered from the Christian or the Buddhist side of our conversation. I My assignment here is to examine the topic of "Christianity and Ecology." This is, of course, a very broad topic, much too large for a paper of this sort. I have taken the liberty, therefore, to confine my discussion to only one of the many questions that might be considered under this heading. The central symbol in terms of which Christian faith and Christian life (as well as most other western religious traditions) understand and order themselves is God, usually thought of as designating the creator and governor of the world, the only One to whom unqualified devotion, love, [End Page 3] and service are due. If we can come to some understanding of how this symbol has functioned in the past, and might be conceived properly to function today with respect to ecological concerns, we will have made a large step toward understanding the overall topic of Christianity and ecology. I am devoting this paper, therefore, to the question of "Ecological Consciousness and the Symbol 'God.'"Throughout my professional life I have been concerned with the problem of the continuing viability (or lack of viability) in our contemporary world of the symbol "God," as that symbol has been understood through most of western history (not only by Christians and Jews, but also by many humanists and secularists). And for the last thirty years or so, I have been reflecting on the issues which our growing ecological consciousness poses for our understanding of--and our ordering of life in terms of--this symbol. My earliest writing directly concerned with this question is in a paper entitled "The Concept of Nature: A Problem for Theology" published in the Harvard Theological Review in 1972. 3 In that paper I attempted to show that there is a fundamental tension--indeed, a conceptual and logical incompatibility--between, on the one hand, the understanding of God, and of the intimate relation of humanity to God (as seen in our western religious and philosophical traditions), and on the other hand, our growing awareness that human existence is essentially constituted by, and could not exist apart from, the complex ecological ordering of life that has evolved on planet Earth over many millennia. 4The main emphasis in that paper remains largely correct in my view. Hence, I would like to... (shrink)

Understanding the dynamics of complex ecosystems is a necessary step to maintain and control them. Yet, reverse-engineering ecological dynamics remains challenging largely due to the very broad class of dynamics that ecosystems may take. Here, this challenge is tackled through symbolic regression, a machine learning method that automatically reverse-engineers both the model structure and parameters from temporal data. How combining symbolic regression with a “dictionary” of possible ecological functional responses opens the door to correctly reverse-engineering ecosystem dynamics, even (...) in the case of poorly informative data, is shown. This strategy is validated using both synthetic and experimental data, and it is found that this strategy is promising for the systematic modeling of complex ecological systems. (shrink)

Environmental thinkers recognize that ecological thinking has a vital role to play in many wise choices and policies; yet, little theoretical attention has been given to developing an adequate philosophical psychology of the imaginative nature of such thinking. Ecological imagination is an outgrowth of our more general deliberative capacity to perceive, in light of possibilities for thinking and acting, the relationships that constitute any object. Such imagination is of a specifically ecological sort when key metaphors, images, symbols, and the like (...) used in the ecologies shape the mental simulations we use to deliberate—i.e., when these interpretive structures shape what John Dewey calls our “dramatic rehearsals.” There is an urgent practical need to cultivate ecological imagination, and an equally practical need to make theoretical sense of the imaginative dimension of ecological reflection. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 25.2 (2001) 295-313 [Access article in PDF] The Ecology of Victorian Fiction Joseph Carroll I In the past ten years or so, ecological literary criticism--that is, criticism concentrating on the relationship between literature and the natural environment--has become one of the fastest-growing areas in literary study. Ecocritics now have their own professional association, their own academic journal, and an impressive bibliography of scholarly studies. Ecocritical (...) scholars divide their attention between "nature writing" and ecological themes within all literature. In other words, some scholars write on Thoreau, John Muir, Aldo Leopold, and Annie Dillard; others write on topics such as the representation of nature in romantic poetry, the American West as a symbol, metaphors of landscape, or Dante's Inferno as a polluted ecosystem. Ecocritics have a distinct subject matter, and they share in a certain broad set of attitudes, values, and public policy concerns, but they do not yet have a firmly established framework of commonly accepted theoretical principles. In the absence of any overarching theory, ecocritics have usually sought to incorporate their ecological subject matter within other, already established theoretical schools: feminism, Bakhtin's dialogism, Lacanian psychoanalysis, or English romantic and American transcendentalist, idealist philosophy. Most commonly, ecocritics have affiliated themselves with the standard contemporary blend of Foucauldian ideological criticism--a blend that is vaguely Marxist and Freudian, generally radical, and strongly tinctured with deconstructive irrationalism and textualism. 1Given its specialized themes and topics and its ready affiliation with the standard theoretical blend, ecocriticism might seem little more than a special topic area within the general field of contemporary [End Page 295] literary study. But ecocritics do not see their approach that way. They share in a feeling of being at the forefront of critical response to an urgent practical problem of world-historical magnitude: the prospect of irreversible environmental devastation. They thus have a strong sense of a political mission, and they often feel that the urgency of their environmental concerns should sanction realigning the canon to give much greater prominence to nature writers and to the study of ecological themes. In their view, the natural world claims a special status as the ultimate ground and frame of all existence. It is an object of peculiar veneration and of primary experiential importance.The special conceptual status of ecology as a theme and a topic necessarily raises a question about its theoretical import. If the subject of ecocriticism is the relation of literature and the natural world, and if this relation is more important and more elemental than any other concern, does it not follow that ecocriticism should identify itself as a matrix for all literary study? To put the question operationally, in what way could ecology, as a subject matter and a concept, generate a theory of literature? Since the relation between organisms and natural environments is a necessary precondition of all experience, one could reasonably argue that the special topic of ecocriticism is more elemental than the topics of feminism, Marxism, or any other form of political criticism, and that the basic physical conditions of organic life take conceptual precedence over semiotics and theories of "culture" and "discourse."I shall argue that ecology cannot by itself generate a theory of literature or serve as the basis for a theory of literature, but I shall also argue that responsiveness to the sense of place is an elemental component of the evolved human psyche and that it thus can and should be integrated into a Darwinian literary theory. E. O. Wilson's notion of "biophilia" provides a Darwinian alternative to the ecological transcendentalism of "deep ecology," and the evolutionary epistemology of Konrad Lorenz provides a Darwinian rationale for locating the human psyche within its physical world. In constructing a bridge between the evolutionary epistemology of Lorenz and the idea of place within verbal narrative, I shall make use of a new branch of Darwinian aesthetics, Joseph Anderson's "ecological" version of "cognitive film theory."In order to illustrate the ways in which setting can be integrated into a Darwinian literary criticism, in the latter part of the essay... (shrink)

Literacy is, literally, a question not of education but of the letter. More than that, it is the question of the letter in the two senses the word has in English: as a symbol of the alphabet and a piece of correspondence. It is my hypothesis that ecological literacies may learn a great deal from the literalization, or even the hyper-literalization, of the letter and that they may do so by turning to the corpus of twelfth-century Benedictine abbess, polymath, and (...) mystic St. Hildegard of Bingen. After all, Hildegard, who was exquisitely attuned to the vegetal world, which was at the core of her theological and scientific endeavors, corresponded through letters with the leading personalities of her times and also invented a language, called _lingua ignota_ (the unknown language) replete with _ignotas litteras_ (the unknown letters). Who better than her can spell out the senses of ecological literacy? (shrink)

The ecological approach to perception-action is unlike the standard approach in several respects. It takes the animal-in-its-environment as the proper scale for the theory and analysis of perception-action, it eschews symbol based accounts of perception-action, it promotes self-organization as the theory-constitutive metaphor for perception-action, and it employs self-referring, non-predicative definitions in explaining perception-action. The present article details the complexity issues confronted by the ecological approach in terms suggested by Rosen and introduces non-well-founded set theory as a potentially useful tool for (...) expressing them. The issues and the tool are brought to focus in the concept of affordance that is the basis for explanation of prospective control of action in the ecological approach. (shrink)

This paper considers religion in relation to four recurrent traits: belief systems incorporating supernatural agents and counterintuitive concepts, communal ritual, separation of the sacred and the profane, and adolescence as a preferred developmental period for religious transmission. These co-occurring traits are viewed as an adaptive complex that offers clues to the evolution of religion from its nonhuman ritual roots. We consider the critical element differentiating religious from non-human ritual to be the conditioned association of emotion and abstract symbols. We propose (...) neurophysiological mechanisms underlying such associations and argue that the brain plasticity of human adolescence constitutes an “experience expectant” developmental period for ritual conditioning of sacred symbols. We suggest that such symbols evolved to solve an ecological problem by extending communication and coordination of social relations across time and space. (shrink)

Sensory ecology is a discipline that focuses on how living creatures use information to survive, but not to live. By trans-defining the orthodox concept of sensory ecology, a serious heterodox question arises: how do organisms use their senses to live, i.e. to enjoy or suffer life? To respond to such a query the objective and emotional meaning of symbols must be revealed. Our program is distinct from both the neo-Darwinian and the classical ecological perspective because it does not (...) focus on survival values of phenotypes and their functions, but asks for the aesthetic effect of biological structures and their symbolism. Our message recognizes that sensing apart from having a survival value also has a beauty value. Thus, we offer a provoking and inspiring new view on the sensory relations of ‘living things’ and their surroundings, where the innovating power of feelings have more weight than the privative power of reason. (shrink)

ABSTRACTThe idea that metaphorical meaning is guided by speakers’ experiences of the world is central to Conceptual Metaphor Theory. Yet little is known about the ways in which speakers’ understandings of objects in the world around them influence how they use words in metaphorical and non-metaphorical ways. This article is a corpus linguistic analysis of the collocational patterns of metaphorical and non-metaphorical bridge instances from the Corpus of American English Corpus of Contemporary American English. The study shows that metaphorical and (...) non-metaphorical uses of words are systematically linked to different types of real world experiences. It is argued that lexical metaphors are, in fact, lexico-encyclopedic conceptual metaphors, and that they are constrained by cognitive salience. (shrink)

This paper considers religion in relation to four recurrent traits: belief systems incorporating supernatural agents and counterintuitive concepts, communal ritual, separation of the sacred and the profane, and adolescence as a preferred developmental period for religious transmission. These co-occurring traits are viewed as an adaptive complex that offers clues to the evolution of religion from its nonhuman ritual roots. We consider the critical element differentiating religious from non-human ritual to be the conditioned association of emotion and abstract symbols. We propose (...) neurophysiological mechanisms underlying such associations and argue that the brain plasticity of human adolescence constitutes an “experience expectant” developmental period for ritual conditioning of sacred symbols. We suggest that such symbols evolved to solve an ecological problem by extending communication and coordination of social relations across time and space. (shrink)

Ecological feminism is the position that there are important connections-historical, symbolic, theoretical-between the domination of women and the domination of nonhuman nature. I argue that because the conceptual connections between the dual dominations of women and nature are located in an oppressive patriarchal conceptual framework characterized by a logic of domination, (1) the logic of traditional feminism requires the expansion of feminism to include ecological feminism and (2) ecological feminism provides a framework for developing a distinctively feminist environmental ethic. (...) I conclude that any feminist theory and any environmental ethic which fails to take seriously the interconnected dominations of women and nature is simply inadequate. (shrink)

Ecological feminism is the position that there are important connections-historical, symbolic, theoretical-between the domination of women and the domination of nonhuman nature. I argue that because the conceptual connections between the dual dominations of women and nature are located in an oppressive patriarchal conceptual framework characterized by a logic of domination, (1) the logic of traditional feminism requires the expansion of feminism to include ecological feminism and (2) ecological feminism provides a framework for developing a distinctively feminist environmental ethic. (...) I conclude that any feminist theory and any environmental ethic which fails to take seriously the interconnected dominations of women and nature is simply inadequate. (shrink)

Ecological feminism is the position that there are important connections-historical, symbolic, theoretical-between the domination of women and the domination of nonhuman nature. I argue that because the conceptual connections between the dual dominations of women and nature are located in an oppressive patriarchal conceptual framework characterized by a logic of domination, (1) the logic of traditional feminism requires the expansion of feminism to include ecological feminism and (2) ecological feminism provides a framework for developing a distinctively feminist environmental ethic. (...) I conclude that any feminist theory and any environmental ethic which fails to take seriously the interconnected dominations of women and nature is simply inadequate. (shrink)

The voice of Orpheus symbolizes the everlasting importance of music and poetry in the animus of man. According to the ancient legend, Orpheus by his very gift of music tills the radical sense of enjoyment in us all and enables entire nature to dance in delight. Music resonates the most primordial and invariant mood of man in his harmony with the universe (uni-verse) from time immemorial. On the basis of the image of “roundness” derived from the auditory model of space, (...) an “ecotopia” or a new orientation of ecological ethics is projected. By affirming man as the responsible caretaker of the Earth, it rejects both speciesism and individualism -the antitheses of social principle. (shrink)

The voice of Orpheus symbolizes the everlasting importance of music and poetry in the animus of man. According to the ancient legend, Orpheus by his very gift of music tills the radical sense of enjoyment in us all and enables entire nature to dance in delight. Music resonates the most primordial and invariant mood of man in his harmony with the universe from time immemorial. On the basis of the image of “roundness” derived from the auditory model of space, an (...) “ecotopia” or a new orientation of ecological ethics is projected. By affirming man as the responsible caretaker of the Earth, it rejects both speciesism and individualism -the antitheses of social principle. (shrink)

Aspects of human symbolic evolution are studied by scholars active in a variety of fields and disciplines in the life and the behavioral sciences as well as the scientific-philosophical, sociological, anthropological, and linguistic sciences. These fields and disciplines all take on an evolutionary approach to the study of human symbolism, but scholars disagree in their theoretical and methodological attitudes. Theoretically, symbolism is defined differentially as knowledge, behavior, cognition, culture, language, or social group living. Methodologically, the diverse symbolic evolution (...) sciences establish their teachings upon diverging evolutionary biological schools and paradigms. This chapter reviews past and current research fields in human symbolic evolution for how they differentially implement tenets of the major evolution schools that were discussed in the previous chapter. Traditional evolutionary epistemology and biosemiotics bring in a mesoevolutionary outlook by drawing on early Darwinism and evolutionary developmental biology movements that emphasize the role of the organism in evolution. Communication studies instead originally take on a microevolutionary perspective by investigating how units of information are transmitted across generations through time. Only later do they integrate studies on meaning-making at the organismal level. Sociobiology complements a microevolutionary with a macroevolutionary outlook by implementing population genetic approaches, typical of the Modern Synthesis, into studies on individual and group behavior. The new symbolic evolutionary sciences build upon these traditions and include disciplines such as evolutionary psychology, evolutionary linguistics, evolutionary anthropology, evolutionary archaeology, evolutionary sociology, and evolutionary economics. Originally centered on implementing Darwinian selection theory, these fields are now including ecological and evolutionary developmental biology as well as reticulate evolutionary paradigms. As diverse in outlook and scope as they are, no discipline holds a privileged position over the other and all have made valuable contributions to our understanding of human symbolic evolution. (shrink)

Meaning, feeling and expression - the experience of inwardness - matter most in human existence. The perspective of biopoetics shows that this experience is shared by all organisms. Being alive means to exist through relations that have existential concern, and to express these dimensions through the body and its gestures. All life takes place within one poetic space which is shared between all beings and which is accessible through subjective sensual experience. We take part in this through our empirical subjectivity, (...) which arises from the experiences and needs of living beings, and which makes them open to access and sharing in a poetic objectivity. Biopoetics breaks free from the causal-mechanic paradigm which made biology unable to account for mind and meaning. Biology becomes a science of expression, connection and subjectivity which can understand all organisms including humans as feeling agents in a shared ecology of meaningful relations, embedded in a symbolical and material metabolism of the biosphere. (shrink)

Environmental organisations have been active since the early 1960s in putting environmental issues on the political agenda and in strengthening the environmental consciousness of the public. The struggle has been successful in the sense that there is now a strong demand for practical solutions among all kinds of actors. It is, however, difficult for states and political actors to manage environmental problems by traditional forms and instruments, due to the complex character of the problems. Therefore, environmental organisations take their own (...) initiatives to participate in policy-making by developing new forms, within new arenas, with the help of new instruments. Special attention is paid to the possibilities of identifying and developing constructive roles in relation to other actors and institutions as well as the capacity to organise standardisation projects and to mobilise and make use of power resources such as symbolic capital and knowledge. In order to interpret characteristics and implications of standardisation strategies, I draw on the ecological modernisation perspective. Empirically, I refer to the role of Swedish environmental organisations in standardisation projects such as eco-labelling. (shrink)

My aim in this commentary article is to observe and comment on some of the main conceptual and methodological continuities and discontinuities between recent biosemiotics-informed learning theory and the model of Unlimited Associative Learning (UAL) that Jablonka and Ginsburg ( 2022 ) present in this Target Article. UAL as a model, presents important synthesis and clarity around the ecological context and evolutionary dynamics underlying learning, with a wide range of implications. Still, there are conceptual “grey areas” that the authors themselves (...) note and that biosemiotics in particular has problematized in various ways. I highlight the general challenge of defining minimal consciousness in relation to a concept of minimal Umwelt, as well as the issue of animal cultures, and the transition from UAL to symbolic-cognition and human language, making connections to the evolution of hominin musicking capacities. (shrink)

This article presents a developmental ecological approach to the emergence and development of metaphor in children, based on the ecological psychology tradition following the work of J.J. Gibson, and its extension into developmental research and theory, as developed by E.J. Gibson and others. This framework suggests that a basic compatibility and meaningfulness exists between the knower and the known, based on the direct perception of affordances. To build an ecological understanding of metaphor we need to clarify how this metaphysical ground (...) plays out in acts of knowing that involve metaphor. In this endeavor, it is important to understand the ontogenesis of novel insightful metaphors and the role of perception. Developmental ecological psychology has repeatedly shown that infants can perceive meta-modal invariants that specify persistence of qualities. Early metaphors are consequences of the process in which invariants over naturally occurring kinds are perceived. Thus, novel metaphor production is an act of situated and experience-dependent perceiving and acting in the ecological world of socially shared meanings. Examples from previous experimental and qualitative research are reviewed to substantiate theoretical claims. (shrink)

The current intense concern with landscape in the arts and social theory is seen as a response to the shaking of the Modern world-view, which has attended the growing awareness of the ecology crisis. The dilemmas associated with developing a new conception of the relationship between humans and the natural world is explored through a critical engagement with the work of Heidegger and Habermas.The article develops a symbolic conception of landscape as a place where the human world and (...) the earth meet and a new sense of the human condition set within ecological constraints can be articulated and reflected upon. (shrink)

Glenberg 's rethinking of memory theory seems limited in its ability to handle abstract symbolic thought, the selective character of cognition, and the self. Glenberg 's framework can be elaborated by linking it with theoretical efforts concerned with cognitive development and ecological perception. These elaborations point to the role of memory in specifying the self as an active agent.

Eden In Iraq is an environmental design and water remediation project in the marshes of southern Iraq using design and wastewater as bio-art, to create a restorative garden for education, cultural memory, and contemplation. Earmarked for a 20,000 m2 site at Al Manar in the marshes between the Tigris and Euphrates rivers, near a probable site of the historic Garden of Eden, Eden in Iraq is a project that brings, art, design, and technology together with culture and history. Drawing on (...) Islamic and Mesopotamian traditions originating in this historically and symbolically charged region, the Eden in Iraq Waste Water Garden is designed to be a syncretic container for ecological and cultural restoration and heritage after the time of war. This paper looks at this project from three inter-related activities, namely, treatment of wastewater suitable for growing a large scale garden, design of the garden starting from the Islamic garden design principles and thirdly, reviving the cultural heritage of the pre-Islamic, Mesopotamian art in contemporary forms.Graphic abstract. (shrink)

While the social and ecological landscape of the twenty-first century is worlds away from the historical-cultural context in which the biblical myth-symbols of the image of God and the knowledge of good and evil first emerged, Philip Hefner's understanding that Homo sapiens image God as created co-creators presents a plausible starting point for constructing a second naïveté interpretation of biblical anthropology and a fruitful concept for envisioning and enacting our human future.

Milan Kundera is one of the most influential writers in contemporary world literature. In his novels, there are many symbolic metaphors related to numbers, dreams, and animals. Combing through the plots of Kundera’s novels, we can discover that among all the numbers, seven and twenty are used most frequently. These two numbers have rich metaphorical meanings. Besides, there are many other digital metaphors in Kundera’s novels, including 6, 4, etc. Apart from number symbols, Kundera has also inserted various kinds (...) of dream symbols in his artistic creation. For Kundera, dreams are not just an individual’s physical and psychological activities, but also a continuation and supplement of real life. It can be concluded that dream narration is a perfect medium for the author to express his philosophical ideology. In addition, dream symbols also serve as an important medium for Kundera to demonstrate narrative skills and present important themes. In Kundera’s novels, animal symbols are integrated with the plots, revealing the personal traits of the relevant characters, and mirroring their spiritual world at the same time. Besides, Kundera also expressed his ecological ethics through the narration of animals’ death. In conclusion, the metaphorical meanings of different symbols in Kundera’s novels play an active role in highlighting the themes, revealing the inner thoughts of the characters, showing the special features of the characters, and expressing the author’s philosophical thoughts. These symbols help Kundera to break the limitations of time and space, which has become an important part of his polyphonic art. What’s more, Kundera has also tried to expand the original metaphorical meanings of these symbols to create some new poetic meanings. (shrink)

In 2008, Ecuador became the first country in history to grant constitutional rights to nature. What is termed the indigenous symbol played a significant role in this event. The rights of nature are used as an occasion to interrogate the indigenous symbol in order to reveal what it does, as opposed to what it says. The account of the rights of nature originating in indigenous sensibilities is presented, and subsequently critiqued. The argument makes use of the notion of representative claim (...) to show the strategic construction of indigeneity as ecologically harmonious. An alternative genesis of the rights of nature is presented. It is further showed that the indigenous symbol is employed as a veneer of moral authority hiding the strategic machinations of representative politics. (shrink)

Nutrition-sensitive agriculture has emerged as a major development paradigm that works to diversify crops and diets throughout the Global South in order to improve nutritional outcomes. Drawing on a conceptual framework from political ecologies of health that looks at political economic factors, social discourse, and embodied, material experiences of food, I analyze qualitative and ethnographic data from an integrated NSA intervention in Madhya Pradesh and Jharkhand, India. The analysis shows that while embodied experiences of differing rice varieties were central to (...) research participants’ conceptions of bodily health, mainstream NSA metrics had trouble ‘seeing’ these relations in meaningful ways. Moreover, although material experiences of rice cultivation and consumption anchored participants’ rice preferences, structural economic realities along with notions of social identity were always interwoven. Yet, while villagers expressed divergent perceptions around how the different rice cultivars shaped their bodily health, agricultural officers tended to view rice experiences as a product of culture, rather than as material and socio-ecological food-body interactions. In sum, this paper argues more deeply engaging with the political economic, socially symbolic, and embodied ways that communities relate to food production and consumption would allow NSA research to develop more grounded and inclusive understandings of agriculture-nutrition linkages. (shrink)

Ecological-cognition approaches share the overall assumption that cognition is enacted, extended, embedded, and embodied. In this article, these basic assumptions are illustrated and critically evaluated from the point of view of gesture and film studies. In a theoretical introduction, the idea of metaphorizing as embodied interactivity is developed and connected with these basic assumptions of an ecological cognition approach to metaphor. Four case studies illustrate how metaphoricity in face-to-face contexts and in film viewing is enacted, extended, embedded, and embodied. Examples (...) from gesturing face-to-face and a case study of a television news report serve to illustrate how metaphors in these ecologies have important common characteristics: they emerge from metaphorizing as embodied interactivity. (shrink)

This article examines three films by the Swedish director Ruben Östlund: Play, Force Majeure, and The Square. It describes the role of mobile phones in the films, both on the level of content and in terms of aesthetics. Within the films, the failure of the phone to connect the protagonists to significant others is seen as symbolic of an alienation that leads them to points of crisis. Here, the mobile phone works as a device in two ways. First, as (...) a significant communication technology, and second, as a plot contrivance to advance the dramatic conflict. Critically, the mobile phone opens an uncertain space where subjectivity becomes increasingly insecure, precisely as it becomes fundamentally intertwined with it. There is a cinematic tradition of mobilizing this ambiguity to which this process can be connected. Further, the form of these works is considered in relation to the notion of traumatic repetition, and how this expands into the wider contemporary image-culture and the key influence of YouTube within this. Here, the films are considered in relation to the changing dynamic of the public sphere in the light of the mobile recording capabilities, that have come to shape an emergent cinematic aesthetic evident in these films. (shrink)

Horror movies consistently reflect metaphorical associations between verticality and affect, as well as between brightness and affect. For example, bad events happen when movie characters are going downwards, or when lights go off. Monsters and villains emerge from below and from the darkness. And protagonists get lost and stuck in dark underground caves, dungeons, tunnels, mines, bunkers or sewers. Even movies that are primarily set above ground or in bright light have the most suspenseful scenes happening beneath the ground and (...) in the dark. An analysis of several horror movies highlights the striking consistency with which the two metaphors “EVIL IS DOWN” and “EVIL IS DARK” are used within this genre. I will argue that these metaphors help in creating fear. Moreover, I will outline how cinematic manifestations of metaphor elaborate and extend metaphorical concepts and ultimately may have a formative role in keeping metaphors alive within a culture. (shrink)

The question of whether there are laws in ecology is important for a number of reasons. If, as some have suggested, there are no ecological laws, this would seem to distinguish ecology from other branches of science, such as physics. It could also make a difference to the methodology of ecology. If there are no laws to be discovered, ecologists would seem to be in the business of merely supplying a suite of useful models. These models would (...) need to be assessed for their empirical adequacy but not for their ability to capture fundamental truths, or the like. If, on the other hand, ecology does have laws, this prompts further questions about what these laws are and why even the best candidates for ecological laws fall short of what might be expected of laws. (shrink)

Thirty years ago, grounded cognition had roots in philosophy, perception, cognitive linguistics, psycholinguistics, cognitive psychology, and cognitive neuropsychology. During the next 20 years, grounded cognition continued developing in these areas, and it also took new forms in robotics, cognitive ecology, cognitive neuroscience, and developmental psychology. In the past 10 years, research on grounded cognition has grown rapidly, especially in cognitive neuroscience, social neuroscience, cognitive psychology, social psychology, and developmental psychology. Currently, grounded cognition appears to be achieving increased acceptance throughout (...) cognitive science, shifting from relatively minor status to increasing importance. Nevertheless, researchers wonder whether grounded mechanisms lie at the heart of the cognitive system or are peripheral to classic symbolic mechanisms. Although grounded cognition is currently dominated by demonstration experiments in the absence of well-developed theories, the area is likely to become increasingly theory driven over the next 30 years. Another likely development is the increased incorporation of grounding mechanisms into cognitive architectures and into accounts of classic cognitive phenomena. As this incorporation occurs, much functionality of these architectures and phenomena is likely to remain, along with many original mechanisms. Future theories of grounded cognition are likely to be heavily influenced by both cognitive neuroscience and social neuroscience, and also by developmental science and robotics. Aspects from the three major perspectives in cognitive science—classic symbolic architectures, statistical/dynamical systems, and grounded cognition—will probably be integrated increasingly in future theories, each capturing indispensable aspects of intelligence. (shrink)