Languages and Idiolects: Their Language and Ours

2009 ◽  
Author(s):  
James Higginbotham
Keyword(s):  
The Body ◽  
Significant Aspect ◽  
The World ◽  
To Come ◽  
The Individual

An idiolectal conception of language is compatible with a substantive role for external things — objects, including other people — in the characterization of idiolects. Illustrations of this role are not hard to come by. The point of looking outward from the individual is pretty evident for the case of reference to perceptually encountered objects: had the world been significantly different, a person with the same molecular history would have acquired, and called by the same familiar names, different physical and other concepts. An idiolectal conception of language is by no means committed, and has some reason to be opposed, to internalism, and to individualism in Burge's sense; that is, to the view that the organization of the body, abstracting from external things, is constitutive of any linguistically significant aspect of language.

scholarly journals "Det føles ikke-mandigt på en måde"

1999 ◽  
Author(s):  
Tine Tjørnhøj-Thomsen
Keyword(s):  
Generational Differences ◽  
The Body ◽  
Fertility Treatment ◽  
Culturally Specific ◽  
Infertile Men ◽  
The World ◽  
Individual Ability ◽  
To Come ◽  
And Gender ◽  
The Individual

The article addresses the theme of "masculinities" from the perspective of infertile men and their partners. It argues that experiences of infertility should be understood as disruption in relation to the body and in relation to the narrative of life that is informed by cultural notions of kinship and gender. These notions are closely connected to a culturally specific story of coming-into-being, which gives symbolic priority to biological procreation and genetic connectedness. Being a real father and a real man depends on procreative abilities. In order to come to terms with infertility, infertile men try to redefine such ideologies of authenticity. The article illustrates how infertile men are confronted by strong cultural associations between fertility, sexuality and masculinity, and how these notions are related to other ideas of masculinity such as independence of the individual, ability to be a provider and a conception of the "intact" body. Finally, the article demonstrates how men and women differ in coping with infertility, childlessness and fertility treatment, and their longings for parenthood. However, gender is not the only difference, which makes a difference in the world of infertile and childless people. The ideas of masculinities unfold through men's relations with other men and through generational differences and similarities.

The transfusion of blood

2018 ◽  
pp. 5-18
Author(s):  
Richard M. Titmuss
Keyword(s):  
Blood Transfusion ◽  
Scientific Knowledge ◽  
Modern Medicine ◽  
The Body ◽  
Vital Part ◽  
The World ◽  
Blood Transfusion Service ◽  
The Individual ◽  
Circulation Of The Blood ◽  
Beliefs And Attitudes

This chapter discusses the transfusion of blood. Beliefs and attitudes concerning blood affect in varying degrees throughout the world the work of transfusion services in appealing for and recruiting blood donors. A deeply rooted and widely held superstition is that the blood contained in the body is an inviolable property and to take it away is sacrilege. In parts of Africa, for example, it is believed also that blood taken away cannot be reconstituted and that the individual will therefore be weakened, be made impotent, or be blinded for life. The growth of scientific knowledge about the circulation of the blood, the composition and preservation of blood, and the distribution of blood group genes throughout the human race has provided a more rational framework. However, it is only more recently that scientific advances have made a blood transfusion service an indispensable and increasingly vital part of modern medicine.

Habitus and Field

2010 ◽  
Author(s):  
Anna Leander
Keyword(s):  
Social Life ◽  
Social World ◽  
The Body ◽  
International Studies ◽  
The Public ◽  
The Social ◽  
The World ◽  
The Individual ◽  
Implicit And Explicit ◽  
Heuristic Devices

The terms habitus and field are useful heuristic devices for thinking about power relations in international studies. Habitus refers to a person’s taken-for-granted, unreflected—hence largely habitual—way of thinking and acting. The habitus is a “structuring structure” shaping understandings, attitudes, behavior, and the body. It is formed through the accumulated experience of people in different fields. Using fields to study the social world is to acknowledge that social life is highly differentiated. A field can be exceedingly varied in scope and scale. A family, a village, a market, an organization, or a profession may be conceptualized as a field provided it develops its own organizing logic around a stake at stake. Each field is marked by its own taken-for-granted understanding of the world, implicit and explicit rules of behavior, and valuation of what confers power onto someone: that is, what counts as “capital.” The analysis of power through the habitus/field makes it possible to transcend the distinctions between the material and the “ideational” as well as between the individual and the structural. Moreover, working with habitus/field in international studies problematizes the role played by central organizing divides, such as the inside/outside and the public/private; and can uncover politics not primarily structured by these divides. Developing research drawing on habitus/field in international studies will be worthwhile for international studies scholars wishing to raise and answer questions about symbolic power/violence.

scholarly journals THE FACT OF CREATION AND THE LIMITS OF SCIENTIFIC KNOWLEDGE

2020 ◽  
Vol 4 (1) ◽  
pp. 85-101
Author(s):  
Ion Marian CROITORU ◽  
Keyword(s):  
New Physics ◽  
The Body ◽  
Christian Theology ◽  
The World ◽  
The Creation ◽  
Science And Theology ◽  
To Come ◽  
The Times ◽  
The Moment ◽  
The Universe

Although scientific research is in full bloom regarding, for instance, the environment, the fact of creation cannot be ignored either, even if some scientists deny it, while others ascertain it, albeit from perspectives, however, foreign to the patristic vision specific of the Orthodoxy. Consequently, the limits of cosmology are structured as well by Christian theology, which shows that the study of the world, guided by laws of physics in a limited framework, is carried out inside the creation affected by the consequences of the primordial sin, so that the reality of the world before sin is known only to those who reach spiritual perfection and holiness, therefore, from an eschatological perspective, since they, too, go through the moment of separation of the soul from the body, waiting for the general resurrection. Therefore, a new way of being is affirmed in the Orthodox Church, by the personal experience of each believer, which is a transformation on the personal and cosmic level, according to Jesus Christ’s resurrected body, which means the reality of a new physics, which concerns both the beginning of the universe, but also its new dimension, at the Lord’s Second Coming, when heaven and earth will be renewed by transfiguration. Regarding the existence of the universe, the differences are given by the perceptions of two cosmologies. Thus, the theonomous cosmology highlights man’s purpose on earth, the necessity of moral and spiritual life, and the transfiguration of creation, explaining God’s presence in His creation, but also His work in it, namely the transcendence and the immanence in relation to the creation. The autonomous cosmology engenders the evolutionist theory, which leads to secularism and, consequently, to the gap between the contemporary man’s technological progress, and his spiritual and moral regress. Today, more scientists are turning their attention also to the data of the divine Revelation, the way it makes itself known by its organs, the Holy Scripture and the Holy Tradition, in the one Church, which will mean a deepening of the dialogue between science and theology in favour of the man from everywhere and from the times to come.

On Immortality and the Nature of the Soul

2018 ◽  
Author(s):  
T. M. Rudavsky
Keyword(s):  
The Body ◽  
Islamic Thought ◽  
New Knowledge ◽  
The World ◽  
To Come

Chapter 8 addresses the following issues: what is the soul, and how is it related to the body; if the soul is part of the body, does it perish along with the destruction of the body, or does a part of the soul survive; if part of the soul is immortal, can it acquire new knowledge after death; is the body resurrected in the world to come, or is salvation purely spiritual; if salvation is spiritual, are rewards and punishments in the world to come spiritual as well, or are they material? Jewish philosophers discussed these issues against the backdrop of Platonic, Aristotelian, and Islamic thought.

Confidentiality

2008 ◽  
pp. 51-100
Author(s):  
Manuel Mogollon
Keyword(s):  
Block Ciphers ◽  
Stream Ciphers ◽  
Advanced Encryption Standard ◽  
Symmetric Encryption ◽  
Security Services ◽  
The World ◽  
Access Authentication ◽  
To Come ◽  
The Individual ◽  
In Transit

In the world of communications, assurance is sought that (1) a message is not accidentally or deliberately modified in transit by replacement, insertion, or deletion; (2) the message is coming from the source from which it claims to come; (3) the message is protected against unauthorized individuals reading information that is supposed to be kept private; and (4) there is protection against an individual denying that the individual sent or received a message. These assurances are provided through the use of security mechanisms. Chapters IV, V, VI, and VII discuss security mechanisms such as confidentiality, integrity, and access authentication that are used to implement the security services listed above. This chapter covers two types of symmetric encryption: stream ciphers and block ciphers. The theory behind using shift registers as stream ciphers, as well as the DES and the Advanced Encryption Standard (AES), are also covered in this chapter.

With alcohol beyond the order of everyday life

1997 ◽  
Vol 14 (4) ◽  
pp. 209-218
Author(s):  
Philip Lalander
Keyword(s):  
Everyday Life ◽  
The Body ◽  
Rite Of Passage ◽  
Self Presentation ◽  
Different Types ◽  
To Come ◽  
The Individual

Based on an ethnographical study of a group of young Swedish politicians, the author carries out a discussion concerning two major questions: How can one understand and interpret orgiastic behavior at parties? In what way does the use of alcohol make orgiastic behavior legitimate at parties? The author claims that the use of alcohol in different types of rituals may be seen as a way to travel beyond the structures of everyday life into another reality in which certain interaction and self-presentation norms become less important and less used. Alcohol is thus used as a symbol in a rite of passage. Using the anthropologist Turner's words, this other reality can be seen as liminal. The individual who enters this reality can do things which she would otherwise find taboo or inconvenient. The body is central in this liminal and carnevalistic reality and the individuals can play with different forms of taboos. The party may thus be seen as an escape zone for people who discipline themselves in their everyday life. The group is of major importance in the transgression. Through rituals in the group, the transgression becomes legitimate. The group also helps the individual to come back to everyday life.

Beyond Everyday Order; Breaking Away with Alcohol

1997 ◽  
Vol 14 (1_suppl) ◽  
pp. 33-42 ◽  
Author(s):  
Philip Lalander
Keyword(s):  
Everyday Life ◽  
The Body ◽  
Rite Of Passage ◽  
Self Presentation ◽  
Different Types ◽  
To Come ◽  
The Individual

Based on an ethnographical study of a group of young Swedish politicians, the author carries out a discussion concerning two major questions: How can one understand and interpret orgiastic behavior at parties? In what way does the use of alcohol make orgiastic behavior legitimate at parties? The author claims that the use of alcohol in different types of rituals may be seen as a way to travel beyond the structures of everyday life into another reality, in which certain interaction and self-presentation norms become less important and less used. Alcohol is thus used as a symbol in a rite of passage. Using the anthropologist Turner's words, this other reality can be seen as liminal. The individual who enters this reality can do things which she would otherwise find taboo or inconvenient. The body is central in this liminal and carnevalistic reality and the individuals can play with different forms of taboos. The party may thus be seen as an escape zone for people who discipline themselves in their everyday life. The group is of major importance in the transgression. Through rituals in the group, the transgression becomes legitimate. The group also helps the individual to come back to everyday life.

scholarly journals Place Memory and the Body

2019 ◽  
Vol 13 (13) ◽  
pp. 32-44
Author(s):  
Margaret Kerr
Keyword(s):  
The Body ◽  
Altered States Of Consciousness ◽  
Altered States ◽  
Psychological Pain ◽  
Place Memory ◽  
States Of Consciousness ◽  
The World ◽  
The Individual ◽  
Embodied Practice ◽  
At Will

Christopher Bache’s work, Dark Night Early Dawn (2000) draws on his experiences in altered states of consciousness to illustrate how the individual psyche is deeply interlaced with the minds, emotions and life events of others across time and space. He suggests that this interconnectedness enables us to go beyond healing personal psychological pain, to help heal individual and collective suffering. Bache’s account concentrates on what might be called the world of “spirit” rather than matter. The current paper is an endeavour to extend his work into the world of matter through theoretical exploration and physical engagement with body and land. To this end, I present a heuristic enquiry into two psycho-geographic journeys made at sites of collective suffering in rural Scotland. While working in altered states of consciousness and engaging in somatic practice, I felt residues of what seemed to be this suffering, coming to consciousness through my body. The work of understanding and honouring this involved performance, ritual and artwork. My suggestion is that such embodied practice allows both a profound acknowledgement of historical events and a therapeutic release of pain. Working in this way may also show us how deeply our bodies and minds are woven into the rest of nature. Once we experience this, places can come alive to us in a different way. Matter is no longer a dead substance for humans to use at will. It is a mystery that we are all part of, and one that invites our deepest respect and care. KEYWORDS interconnectedness, parapsychology, altered states of consciousness, ecopsychology, place memory.

scholarly journals Ken Donald and Muscular Christianity

2008 ◽  
Vol 32 (2) ◽  
pp. 305
Author(s):  
Mark Loane
Keyword(s):  
Public Schools ◽  
Physical Development ◽  
The Body ◽  
The Other ◽  
The Public ◽  
Playing Field ◽  
The World ◽  
Muscular Christianity ◽  
The Individual ◽  
The Mind

?MUSCULAR CHRISTIANITY? was a system which relied upon sport to allow people to grow in a moral and spiritual way along with their physical development. It was thought that . . . in the playing field boys acquire virtues which no books can give them; not merely daring and endurance, but, better still temper, self restraint, fairness, honor, unenvious approbation of another?s success, and all that ?give and take? of life which stand a man in good stead when he goes forth into the world, and without which, indeed, his success is always maimed and partial [Kingsley cited from Haley, in Watson et al].1 This system of thought held that a man?s body is given him to be trained and brought into subjection and then used for the protection of the weak, the advancement of all righteous causes [Hughes, cited in Watson et al].1 The body . . . [is] . . . a vehicle by which through gesture the soul could speak [Blooomfield, cited in Watson et al].1 In the 1800s there was a strong alignment of Muscular Christianity and the game of Rugby: If the Muscular Christians and their disciples in the public schools, given sufficient wit, had been asked to invent a game that exhausted boys before they could fall victims to vice and idleness, which at the same time instilled the manly virtues of absorbing and inflicting pain in about equal proportions, which elevated the team above the individual, which bred courage, loyalty and discipline, which as yet had no taint of professionalism and which, as an added bonus, occupied 30 boys at a time instead of a mere twenty two, it is probably something like rugby that they would have devised. [Dobbs, cited in Watson et al]1 The idea of Muscular Christianity came from the Greek ideals of athleticism that comprise the development of an excellent mind contained within an excellent body. Plato stated that one must avoid exercising either the mind or body without the other to preserve an equal and healthy balance between the two.

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