scholarly journals Próba kognitywnego ujęcia mądrości (na materiale przysłów polskich i litewskich)

Adeptus ◽  
2015 ◽  
pp. 53-63
Author(s):  
Monika Bogdzevič
Keyword(s):  
Everyday Life ◽  
Interpersonal Relations ◽  
Cultural Images ◽  
Wise Person ◽  
The World ◽  
Cultural Communities ◽  
The Way

The concept of wisdom in Polish and Lithuanian paremiologyIn this paper, an attempt has been made to present the semantic and axiological substance of wisdom hidden in the consciousnesses of two different, namely Polish and Lithuanian, linguistic-cultural communities. The analysis belongs to a branch of linguistics, interpreting language in terms of concepts, viewing it as a source of knowledge about people themselves, different communities, their mentality, ways of perception and interpretations of the way the world is. As a model to present the most thorough understanding of wisdom, the method of cognitive definition proposed by Jerzy Bartmiński is applied. Linguistic-cultural images of wise [person], understood as the concretizations of wisdom have to reveal him/her in opposition to stupid. The cognitive picture of wise is for the most part based on the analysis of features of character and appearance, portrayed behavior, interpersonal relations and the way others have as a perception of wise. Many cognitive parameters of wisdom are revealed while exploring the interactions between people and that of nature (plants, animals) which surrounds them and investigating deeper interpersonal relations with other people. The material for research was taken from Polish and Lithuanian proverbs. The latter occur as a result of world perception, everyday life observation, confrontations with its phenomenon. The proverbs are taken from compendiums of Polish and Lithuanian proverbs: Nowa księga przysłów i wyrażeń przysłowiowych (The New Book of Proverbs and Proverbial Phrases) by Julian Krzyżanowski and Lietuvių patarlės (Lithuanian Proverbs), Patarlių paralelės (Parallels of Proverbs) by Kazys Grigas. Given as cognitive definitions the cultural visions of wise, despite all the emphasized differences, enable us to perceive many evaluations of wise similar or even common to Polish and Lithuanian cultures. Próba kognitywnego ujęcia mądrości (na materiale przysłów polskich i litewskich)Zamierzeniem artykułu jest próba przedstawienia semantycznej i aksjologicznej treści pojęcia mądrości tkwiącej w świadomości dwóch odrębnych wspólnot językowo-kulturowych – polskiej i litewskiej. Przeprowadzona analiza mieści się w nurcie badań językoznawczych, traktujących język jako źródło wiedzy o człowieku, jego mentalności i systemie wartości, sposobie postrzegania i interpretacji świata. Narzędziem opisu jest zaproponowana przez Jerzego Bartmińskiego metoda definicji kognitywnej. Językowo-kulturowe obrazy człowieka mądrego, stanowiąceukonkretnioną wizję abstrakcyjnego pojęcia mądrości, przedstawiają go w opozycji do człowieka głupiego. Obraz człowieka mądrego obejmuje cechy jego charakteru oraz wyglądu, mechanizmów zachowań, charakterystycznych miejsc przebywania oraz uwidacznia związek z zajmowaną przez niego pozycją społeczną. Wiele parametrów kognitywnych mądrości ujawnia się w trakcie analizy różnorodnych relacji człowieka z otaczającą go przyrodą (roślinami, zwierzętami) oraz wynika z bardziej skomplikowanych układów – ze stosunków z innymi ludźmi. Materiał analityczny stanowiły paremia polskie i litewskie, traktowane jako rezultat poznawania świata, obserwacji życia codziennego, zderzenia z różnymi jego zjawiskami. W badaniach wykorzystane zostały kompendia przysłów polskich i litewskich: Nowa księga przysłów i wyrażeń przysłowiowych pod red. Juliana Krzyżanowskiego oraz Lietuvių patarlės (Przysłowia litewskie), Patarlių paralelės (Paralele przysłów) pod red. Kazysa Grigasa. Ujęte w strukturę definicji kognitywnych kulturowe wizje człowieka mądrego, mimo istniejących różnic, pozwalają wyodrębnić sporo wartościowań podobnych albo nawet wspólnych, charakterystycznych dla kultur polskiej i litewskiej.

Make Love at War? Representing Gender and Memory in the Soviet Estonian Film Dark Windows (Pimedad aknad, Tõnis Kask, 1968)

2018 ◽  
Vol 6 (1) ◽  
pp. 20-37
Author(s):  
Liis Jõhvik
Keyword(s):  
Everyday Life ◽  
Young Women ◽  
Interpersonal Relations ◽  
Nazi Germany ◽  
National Narrative ◽  
Moral Choices ◽  
The One ◽  
Falling In Love ◽  
The Way

Abstract Initially produced in 1968 as a three-part TV miniseries, and restored and re-edited in 2008 as a feature-length film, Dark Windows (Pimedad aknad, Tõnis Kask, Estonia) explores interpersonal relations and everyday life in September 1944, during the last days of Estonia’s occupation by Nazi Germany. The story focuses on two young women and the struggles they face in making moral choices and falling in love with righteous men. The one who slips up and falls in love with a Nazi is condemned and made to feel responsible for the national decay. This article explores how the category of gender becomes a marker in the way the film reconstructs and reconstitutes the images of ‘us’ and ‘them’. The article also discusses the re-appropriation process and analyses how re-editing relates to remembering of not only the filmmaking process and the wartime occupation, but also the Estonian women and how the ones who ‘slipped up’ are later reintegrated into the national narrative. Ultimately, the article seeks to understand how this film from the Soviet era is remembered as it becomes a part of Estonian national filmography.

Abruptly Dogen

2022 ◽  
Author(s):  
Kidder Smith
Keyword(s):  
Everyday Life ◽  
Thirteenth Century ◽  
Full Moon ◽  
The Moon ◽  
The World ◽  
The Buddha ◽  
The Way

In the thirteenth century Dogen brought Zen to Japan. His tradition flourishes there still today and now has taken root across the world. Abruptly Dogen presents some of his pith writings—startling, shifting, funny, spilling out in every direction. They come from all seventy-five chapters of his masterwork, the Eye of Real Dharma (Shōbōgenzō 正法眼藏), and roam through mountains, magic, everyday life, meditation, the nature of mind, and how the Buddha is always speaking from inside our heads. An excerpt from chapter 1, “A Case of Here We Are”: Human wisdom is like a moon roosting in water. No stain on the moon, nor does the water rip. However wide and grand the light, it still finds lodging in a puddle. The full moon, the spilling sky, all roosting in a single dewdrop on a single blade of grass. A man of wisdom is uncut, the way a moon doesn’t pierce water. Wisdom in a man is unobstructed, the way the sky’s full moon is unobstructed in a dewdrop. No doubt about it, the drop’s as deep as the moon is high. How long does this go on? How deep is the water, how high the moon?

Mobile Phone Culture: The Impacts of Mobile Phone Use

2015 ◽  
pp. 658-672 ◽  
Author(s):  
Seung-Hyun Lee
Keyword(s):  
Mobile Phone ◽  
Everyday Life ◽  
Mobile Phones ◽  
Communication Technology ◽  
Social Problems ◽  
Mobile Phone Use ◽  
The Social ◽  
Cultural Implications ◽  
The World ◽  
The Way

From being a simple communication technology to a key social tool, the mobile phone has become such an important aspect of people's everyday life. Mobile phones have altered the way people live, communicate, interact, and connect with others. Mobile phones are also transforming how people access and use information and media. Given the rapid pervasiveness of mobile phones in society across the world, it is important to explore how mobile phones have affected the way people communicate and interact with others, access the information, and use media, and their daily lifestyle. This article aims to explore the social and cultural implications that have come with the ubiquity, unprecedented connectivity, and advances of mobile phones. This article also focuses on the discussion about people's dependence on, attachment and addiction to mobile phones, social problems that mobile phones generate, and how people value mobile phone use.

scholarly journals Notes toward a speculative methodology of everyday life

2016 ◽  
Vol 16 (6) ◽  
pp. 646-660 ◽  
Author(s):  
Mike Michael
Keyword(s):  
Everyday Life ◽  
The World ◽  
The Way

This article considers the sociological role of activities that seem to make no sense: what can be learnt from episodes ‘unhinged’ from the routines of everyday life? In particular, stressing a processual framework for the study of everyday life, these unhinged episodes are regarded as useful for accessing its virtuality. The paper draws on literatures on everyday life, the object and the event in order, firstly to contrast critique to speculation, and secondly to sketch out what a speculative method for the study of everyday life might look like. Along the way, a number of concepts are developed: including affordance (the combination of plan, body and object); idiocy (a positive responsiveness to that which makes no sense); and affect (an ‘exquisite sensitivity to the world’). This perspective is illustrated through a discussion of how everyday practical issues raised by the use of rolling or wheeled luggage might evoke new forms of sociality – a ‘technosociality’.

scholarly journals Wade in the Water…: Awash in the Sense of Adoption

2021 ◽  
Author(s):  
Denise Blake ◽  
Mandy Morgan ◽  
Leigh Coombes
Keyword(s):  
Everyday Life ◽  
Narrative Analysis ◽  
Language Use ◽  
Cultural Norms ◽  
The World ◽  
Truth Claims ◽  
Fit For Purpose ◽  
Discursive Approach ◽  
The Way

A discursive approach to knowledge contends that language is the constitutive force of experience and lived reality. Meaning is created through language use within relationships, while discourses function as the statements that produce knowledge, power and truth claims. We cannot step outside of the discourses through which our knowledge of experience is produced, though their complexity always allows us to resist particular identities that are discursively available to us. Based on interviews with 12 adoptees constituted within the ‘closed’ adoption period between 1955 and 1985, this narrative analysis represents the way in which the adoptive body matters to participants’ experiences of adoption and their resistances to the discourses that produce knowledge of adoption: Embodiment needed to be incorporated into this discursive work. Knowing, accessing and being- in-the-world are achieved through our senses in everyday life. We engage and shape cultural norms that enable and constrain corporeality. The adoptive experience is lived and felt through bodies that struggle to articulate their corporeality through discourse. Without discourses fit for purpose, speaking embodiment in and through adoption is precarious and adoptees attempt to articulate subjectivities beyond those allowed. This paper discusses the strategies used to materialise body matters in researching adoption.

scholarly journals Network capital dependent path-dependency

2010 ◽  
Vol 1 (1) ◽  
pp. 77-102
Author(s):  
Endre Sík
Keyword(s):  
Everyday Life ◽  
Path Dependency ◽  
Institutional Setting ◽  
Total Domination ◽  
Network Sensitivity ◽  
The Everyday ◽  
The World ◽  
Post Communism ◽  
The Way

Path dependency is created and maintained by three intertwined influences of network capital, i.e. the inertia of the networks, the culture defining the proper use of network capital, and the way such a network capital fits into the local and global institutional setting. Following a brief introduction of the terms network capital and path dependency, I develop an extremely simplifying dual typology, to differentiate between network-sensitive and network-insensitive societies. These two extremes of a continuum characterize societies in which either the everyday life is under the total domination of network capital or where networks are auxiliary resources to be used in rare and special situations. I will show how both communism and post-communism have been a fertile institutional setting for the emergence of network-sensitivity and how does network capital under such conditions become so powerful that it shapes other institutions to its needs. In the last section I shall argue that the mechanisms I described in a network-sensitive institutional setting are present in a network-insensitive one as well and that there are signs that globalization increases the level of network-sensitivity all over the world.

scholarly journals THE CHARACTERISTICS OF SIMILES IN UZBEK AND KOREAN LANGUAGES AND THE SYMBOLIC MEANING OF ANIMALS USED IN SIMILE EXPRESSIONS

2021 ◽  
Author(s):  
Jo MINYOUNG ◽  
Keyword(s):  
Everyday Life ◽  
Cognitive Activity ◽  
Symbolic Meaning ◽  
Literary Works ◽  
The World ◽  
Long Time ◽  
The Way

This thesis explains the characteristics of the simile concept and application of Uzbek and Korean, and the differences and similarities between the objects used as simile auxiliary ideas in Uzbek and Korean through simile example sentences. Humans have been vividly and efficiently expressing parts and various thoughts that are difficult to speak directly through the method of simile within a limited vocabulary for a long time. In particular, it can be seen that expressing animals, plants, and nature, which have always been together since the beginning of humanity, in relation to simile objects, occurs frequently in everyday life and in literary works. For a long time, many scholars around the world have found that metaphors are indispensable and important tools in human cognitive activity, and in particular, representing animals that are closest to humans is very effective in the way humans communicate.

scholarly journals Art as the Commentary of Life

2021 ◽  
Vol 6 (3) ◽  
pp. 18-21
Author(s):  
Sadaf Mushtaq Nasti
Keyword(s):  
Everyday Life ◽  
James Baldwin ◽  
George Bernard Shaw ◽  
Single Sentence ◽  
The World ◽  
Bernard Shaw ◽  
The Way

Literature has always been a mighty weapon in bringing reality to surface. It is the reflection of mirror in the form of print that actually ushers to forefront the reality of life. The main aim of art is to revolutionize the world in general and society in particular. “Art for the Sake of Life” generally refers to the notion that art makes us understand the conduct of everyday life. Although art encompasses literature yet it is more than that because it deals with every aspect of our life. It is the way to justify the grim realities of life while beautifying them. As a famous writer James Baldwin accords that “one can’t write a line without a message”. Art is a way of expressing oneself. Many people use it to express boundless emotions and thoughts, from turbulence to euphoria to bewilderment that everyone has within the heart, mind and soul. The authors have discovered an escape through art to seek meaning via truth, not just for the sake of art, but for the sake of life. Writers tweak the image of specific challenges so that a reader can see them through the same lens. George Bernard Shaw also avows that “For art’s sake alone I would not face the toil of writing a single sentence”. So, an artist should be moralist encumbered with a reforming zeal. Thus “Art for the sake of life” is a maxim that should be applied to all art; art with style, sophistication, pathos, and psychological resonance. It is not thus for the art’s sake rather it is for the life’s sake or social sake. Art is a medicine or elixir of pain which makes life bearable. The main aim of this paper is to showcase how art in general as well as in particular is only for life’s sake and not for art’s sake. Art thus has a cosmic phenomenon with a universal impact.

Aristotle and the XΩΡΙΣΜΟΣ of Plato

1926 ◽  
Vol 20 (2) ◽  
pp. 72-79 ◽  
Author(s):  
J. D. Mabbott
Keyword(s):  
Modern Philosophy ◽  
Everyday Life ◽  
Law Of Nature ◽  
The World ◽  
Concrete Universal ◽  
Theory Of Forms ◽  
Constitutive Principles ◽  
The Way

‘All the difficulties in the theory of forms arise from their separation.’ This recurrent criticism of Aristotle's is, of course, one of the principal obstacles in the way of any reconstruction of the Platonic metaphysic. To begin with, it is flatly denied by Plato himself in the use of such words as μέθεξις, παρoυσία and κoινωνία. It must also be rejected by the orthodox account of the Forms which takes them to be immanent, constitutive principles in the world of everyday life, like a Law of Nature or the Concrete Universal of Hegel. Finally, modern philosophy has made it clear that this view of universals is right and necessary if thought and language are to exist, and it is therefore tempting to attribute it to Plato.

scholarly journals Wade in the Water…: Awash in the Sense of Adoption

2021 ◽  
Author(s):  
Denise Blake ◽  
Mandy Morgan ◽  
Leigh Coombes
Keyword(s):  
Everyday Life ◽  
Narrative Analysis ◽  
Language Use ◽  
Cultural Norms ◽  
The World ◽  
Truth Claims ◽  
Fit For Purpose ◽  
Discursive Approach ◽  
The Way

A discursive approach to knowledge contends that language is the constitutive force of experience and lived reality. Meaning is created through language use within relationships, while discourses function as the statements that produce knowledge, power and truth claims. We cannot step outside of the discourses through which our knowledge of experience is produced, though their complexity always allows us to resist particular identities that are discursively available to us. Based on interviews with 12 adoptees constituted within the ‘closed’ adoption period between 1955 and 1985, this narrative analysis represents the way in which the adoptive body matters to participants’ experiences of adoption and their resistances to the discourses that produce knowledge of adoption: Embodiment needed to be incorporated into this discursive work. Knowing, accessing and being- in-the-world are achieved through our senses in everyday life. We engage and shape cultural norms that enable and constrain corporeality. The adoptive experience is lived and felt through bodies that struggle to articulate their corporeality through discourse. Without discourses fit for purpose, speaking embodiment in and through adoption is precarious and adoptees attempt to articulate subjectivities beyond those allowed. This paper discusses the strategies used to materialise body matters in researching adoption.

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