scholarly journals THE MYTHOLOGICAL SEMANTICS OF OSSETIAN TABLE FYNG / FINGÆ

2017 ◽  
Author(s):  
Ф.М. ТАКАЗОВ
Keyword(s):  
Semiotic Analysis ◽  
The World ◽  
Time Semantics ◽  
Different Shapes ◽  
The Universe ◽  
Peeling Off ◽  
Oval Shape ◽  
Over Time

Методология выявления мифологических семантем в их древнейшей версии предписывает очистить их от более поздних временных наслоений. Таким наслоениям поздних мотивировок подверглась и мифологическая семантика традиционного осетинского трехногого низкого столика - фынг. Трехногий фынг, тесно связанный с религиозно-мифологическими воззрениями осетин о мироздании, был широко распространен в народном быту до начала XX в. Сакральность фынга была перенесена на заменивший его четырехногий большой прямоугольный / квадратный стол. Со временем семантика трех ножек фынга стала переосмысливаться и постепенно оказалась сведена к утилитарным функциям, согласно которым трехногость обеспечивала столику наибольшую устойчивость. Однако нельзя отделять форму фынга от ритуально-престижных трапез. Семиотический анализ фынга моделирует его место в религиозно-мифологической картине мира осетин. Трехногий стол / фынг имел разные формы - круглую, треугольную, овальную, и все они символизируют Модель мира. Формы трехногого фынга тождественны традиционным ритуальным осетинским пирогам, имеющим также круглую, треугольную и овальную формы. С помощью ритуальной трапезы за трехногим столиком осуществлялось своеобразное моделирование творения мира. The methodology for identifying mythological semantemes in their ancient version requires peeling off the layers brought about over time. Mythological semantics of the traditional Ossetian three-legged low table - fyng - was also subjected to such layering of later motivations. Three-legged fyng, closely associated with Ossetian's religious and mythological views on the universe, was widespread in the people's life till the beginning of the XX century. Sacredness of fyng was endowed to four-legged big rectangular / square table which replaced it. In the course of time semantics of three legs of fyng was reconsidered and, eventually, was reduced to the utilitarian functions, according to which the three-legged design of fyng provided it the greatest stability. However, the form of fyng cannot be separated from prestigious ritual meals. The semiotic analysis of fyng simulates its place in the religious and mythological picture of the World of Ossetians. Three-legged table f yng had different shapes - round, triangular, oval, and they all represent the Model of the World. Forms of three-legged fyng are identical to the traditional ritual Ossetian pies, also having a circular, triangular and oval shape. Peculiar modeling of the world creation was carried with the help of a ritual meal at the three-legged table.

THE METAPHOR LONDON-AS-THE-WORLD AS A KEY METAPHOR IN THE STRUCTURE OF THE LONDON TEXT OF ENGLISH LINGUISTIC CULTURE

2020 ◽  
pp. 202-216
Author(s):  
Aleksei V. Sosnin ◽  
◽  
Yuliya V. Balakina ◽  
Keyword(s):  
Semantic Analysis ◽  
Deep Structure ◽  
Literary Canon ◽  
Semiotic Analysis ◽  
Linguistic Expression ◽  
The World ◽  
English Speaking ◽  
The Universe ◽  
Civilized World

The article examines the metaphor London-as-the-World in the structure of the London text of English linguistic culture (i.e., an emic or invariant text for a group of texts related to the British capital). Such an analysis makes it possible to update the most important dimension of the London text: its objects turns out to be a key component of Englishness, being conceptualized as a model of all-English and world processes, as an analogy of the civilized world and the universe. The metaphorical realizations of the London text are seen as the result of conceptual fusion. The research cited in the article is carried out at the junction of the cognitive and semiotic approaches, according to which socially significant mental entities are examined via a semantic analysis of corresponding supertexts. The integration of the cognitive and the semiotic is effected within the framework of unified semantics. Thereby a semiotic analysis of text consists in singling out propositions of diverse degrees of similarity in it, in the selection and classification of predicates with which characters and “things” are endowed in the text, and in the inclusion of individual entities from the text in the general categories, what reveals the picture of the world deep structure from the standpoint of that text. The article draws on the literary canon of New English, and a study into that material educes a continuity in the metaphors and the means of their linguistic expression that were used by the English-speaking community to structure the reality. The article thus postulates the relative stability of London text as a supertextual entity.

Intermezzo

2020 ◽  
pp. 156-186
Author(s):  
Emma Gee
Keyword(s):  
Lateral Motion ◽  
Outer Skin ◽  
The World ◽  
The Universe ◽  
Over Time ◽  
Circular Order

Knowledge of the nature of the universe is a prerequisite in afterlife accounts. It is necessary because the soul’s ultimate aim is identification with the universe, the phenomenon the author calls “psychic harmonization.” For this to happen, the soul must understand the universe. The apparent need for a vision of the universe is the key to understanding the doubling of eschatological space: within any afterlife journey must come the revelation, in which the world is glimpsed in sum. But what is this universe with which the soul must come into line? It is not a constant. Over time, as the reach of human concepts of the universe expands, human cycles are assimilated into an increasingly expansive universe. It is the need to accommodate ever-larger areas of lateral motion within a fundamental casing of circular order that causes the universe to “expand.” As we discover more areas of disorderly motion, the outer skin of order just gets bigger, reducing the significance of the original areas of disorder. Congruently, the soul’s arena of activity expands alongside the model of the universe. This chapter shows both how the cycles of the universe function and how the universe expands between Homer and Dante (and beyond).

scholarly journals The Poem “Hagia Sophia” by I. Bunin: Architectural “Cosmism” in the Structure of Lyrical Plot

2020 ◽  
Vol 15 (1) ◽  
pp. 191-206
Author(s):  
A. A. Chevtaev
Keyword(s):  
Cultural Identity ◽  
World Order ◽  
Semantic Space ◽  
Semiotic Analysis ◽  
The World ◽  
Poetic Text ◽  
Hagia Sophia ◽  
Plot Structure ◽  
The Temple ◽  
The Universe

The article is devoted to the poetics of the poem “Hagia Sophia” (1906) by I. A. Bunin in the aspect of the plot representation of artistic ontology. The ontological basis of I. Bunin’s poetry and prose is the cosmic worldview, which determines the specifics of the construction of his artistic universe. The formation of the ideology of “cosmism” in Bunin’s work occurs at the beginning of the 20 th century, when the poet intensively learns the experience of other religions and cultures. The feeling of being as a cosmic unity of the world order is affirmed in his “oriental” lyrics of 1903–1907. At the same time, the East appears as a unified semantic space that equalizes various religious and historical and cultural formations in terms of values. The poem “Hagia Sophia” is included in the corpus of “oriental” poems by the poet and reveals his creative perception of the Constantinople Cathedral of Hagia Sophia (mosque). Structural-semiotic analysis of this poetic text shows that its plot construction explicates the logic of Bunin’s “grasping” of the being essence of the temple space. In the process of unfolding the lyrical plot of the poem, the contemplated process of the “evening” Muslim worship, the “morning” solar pacification of the temple and the “dove” appeal to the life forces of the universe are combined in an integral system of the world order. The convergence of these vital manifestations of the universe in the space of the temple becomes the central event in the plot structure of the text, which explicates the lyric subject’s awareness of the cosmic unity of the created world. The reception of the lyrical subject of Hagia Sophia is aimed at understanding not so much the Islamic religious and cultural identity as the fullness of life that testifies to itself in the sacred space of the temple. The eternity of the cosmos, which appears in the architectural locus, is thought of as an axiological peak in self-determination on the axis “man – universe”. The unfolding of the text’s plot structure, which represents through the oppositions “evening – morning”, “darkness – light”, “speech – silence”, “man – dove” the events of striving for the transformation of being, confirms the idea of the ontological unity of the vital manifestations of the world order. It is concluded that in the poem “Hagia Sophia” by I. Bunin the architectural world of the temple embodies the ideology of “cosmism” as a convergence of anthropological and natural principles, revealing one of the aspects of the movement of Bunin’s poetics to the concept of “unified soul of the universe”.

16. Sensing, Minding, and Creating

2020 ◽  
pp. 185-192
Author(s):  
John Grim
Keyword(s):  
Life Forms ◽  
Change Over Time ◽  
The World ◽  
Emergence Of Life ◽  
The Universe ◽  
Over Time

Drawing on the wisdom of indigenous traditions and the world’s religions, John Grim proposes a triad for understanding the world without separating nature from culture. All things exhibit capacities for external interaction (sensing) and an inner patterning or consciousness (minding), and those external and internal facets change over time as novel conditions arise (creating). The emergence of life from matter and of humans from other life forms can be understood as an explication of the dynamics of sensing, minding, and creating inherent in the universe.

Do I Know Ω? An Axiomatic Model of Awareness and Knowledge

2020 ◽  
Vol 0 (0) ◽  
Author(s):  
Cesaltina Pacheco Pires
Keyword(s):  
Decision Theory ◽  
Information Structure ◽  
Complete Model ◽  
Incomplete Knowledge ◽  
Dynamic Setting ◽  
The World ◽  
The Universe ◽  
Epistemic Model ◽  
Over Time

AbstractIn modeling game and decision theory situations, it has been usual to start by considering Ω, the set of conceivable states of the world. I wish to propose a more fundamental view. I do not assume that the agent knows Ω. Instead the agent is assumed to derive for herself a representation of the universe. Given her knowledge and her ability to reason about it the agent deduces a set of conceivable states of the world and a set of possible states of the world. The epistemic model considered in this paper uses a propositional framework. The model distinguishes between the knowledge of the existence of a proposition, which I call awareness, and the knowledge of the truth or the falsity of the proposition. Depending upon whether one assumes that the agent is aware or not of all the propositions, she will or will not have a “complete model” of the world. When the agent is not aware of all the propositions, the states of the world and the possibility correspondence imaginable by her are coarser than the modeler's. The agent has an incomplete knowledge of both the states of the world and the information structure. In addition, I extend the model with “incompleteness” to a dynamic setting. Under the assumption that the agent's knowledge is non-decreasing over time, I show that the set of states of the world conceivable by the agent and her possibility correspondence get finer over time.

Globalization and interconfessional communications

2001 ◽  
pp. 13-17
Author(s):  
Serhii Viktorovych Svystunov
Keyword(s):  
21St Century ◽  
Global Economy ◽  
Modern World ◽  
The World ◽  
Target Set ◽  
Almost All ◽  
Over Time ◽  
Rapid Appearance

In the 21st century, the world became a sign of globalization: global conflicts, global disasters, global economy, global Internet, etc. The Polish researcher Casimir Zhigulsky defines globalization as a kind of process, that is, the target set of characteristic changes that develop over time and occur in the modern world. These changes in general are reduced to mutual rapprochement, reduction of distances, the rapid appearance of a large number of different connections, contacts, exchanges, and to increase the dependence of society in almost all spheres of his life from what is happening in other, often very remote regions of the world.

‘A pinch of unseen, unguarded dust’: The World and Self in Thomas Hardy's Poems

2018 ◽  
Vol 8 (1) ◽  
pp. 49-66
Author(s):  
Monika Szuba
Keyword(s):  
The Body ◽  
The Self ◽  
Phenomenological Philosophy ◽  
The Earth ◽  
The World ◽  
The Universe ◽  
Recurrent Theme ◽  
Body Subject

The essay discusses selected poems from Thomas Hardy's vast body of poetry, focusing on representations of the self and the world. Employing Maurice Merleau-Ponty's concepts such as the body-subject, wild being, flesh, and reversibility, the essay offers an analysis of Hardy's poems in the light of phenomenological philosophy. It argues that far from demonstrating ‘cosmic indifference’, Hardy's poetry offers a sympathetic vision of interrelations governing the universe. The attunement with voices of the Earth foregrounded in the poems enables the self's entanglement in the flesh of the world, a chiasmatic intertwining of beings inserted between the leaves of the world. The relation of the self with the world is established through the act of perception, mainly visual and aural, when the body becomes intertwined with the world, thus resulting in a powerful welding. Such moments of vision are brief and elusive, which enhances a sense of transitoriness, and, yet, they are also timeless as the self becomes immersed in the experience. As time is a recurrent theme in Hardy's poetry, this essay discusses it in the context of dwelling, the provisionality of which is demonstrated in the prevalent sense of temporality, marked by seasons and birdsong, which underline the rhythms of the world.

Imaginings

2017 ◽  
Vol 9 (3) ◽  
pp. 17-30
Author(s):  
Kelly James Clark
Keyword(s):  
Religious Tradition ◽  
Second Order ◽  
Fine Tuning ◽  
Intellectual Humility ◽  
First Order ◽  
Natural Processes ◽  
Empirically Supported ◽  
Group Violence ◽  
The World ◽  
The Universe

In Branden Thornhill-Miller and Peter Millican’s challenging and provocative essay, we hear a considerably longer, more scholarly and less melodic rendition of John Lennon’s catchy tune—without religion, or at least without first-order supernaturalisms (the kinds of religion we find in the world), there’d be significantly less intra-group violence. First-order supernaturalist beliefs, as defined by Thornhill-Miller and Peter Millican (hereafter M&M), are “beliefs that claim unique authority for some particular religious tradition in preference to all others” (3). According to M&M, first-order supernaturalist beliefs are exclusivist, dogmatic, empirically unsupported, and irrational. Moreover, again according to M&M, we have perfectly natural explanations of the causes that underlie such beliefs (they seem to conceive of such natural explanations as debunking explanations). They then make a case for second-order supernaturalism, “which maintains that the universe in general, and the religious sensitivities of humanity in particular, have been formed by supernatural powers working through natural processes” (3). Second-order supernaturalism is a kind of theism, more closely akin to deism than, say, Christianity or Buddhism. It is, as such, universal (according to contemporary psychology of religion), empirically supported (according to philosophy in the form of the Fine-Tuning Argument), and beneficial (and so justified pragmatically). With respect to its pragmatic value, second-order supernaturalism, according to M&M, gets the good(s) of religion (cooperation, trust, etc) without its bad(s) (conflict and violence). Second-order supernaturalism is thus rational (and possibly true) and inconducive to violence. In this paper, I will examine just one small but important part of M&M’s argument: the claim that (first-order) religion is a primary motivator of violence and that its elimination would eliminate or curtail a great deal of violence in the world. Imagine, they say, no religion, too.Janusz Salamon offers a friendly extension or clarification of M&M’s second-order theism, one that I think, with emendations, has promise. He argues that the core of first-order religions, the belief that Ultimate Reality is the Ultimate Good (agatheism), is rational (agreeing that their particular claims are not) and, if widely conceded and endorsed by adherents of first-order religions, would reduce conflict in the world.While I favor the virtue of intellectual humility endorsed in both papers, I will argue contra M&M that (a) belief in first-order religion is not a primary motivator of conflict and violence (and so eliminating first-order religion won’t reduce violence). Second, partly contra Salamon, who I think is half right (but not half wrong), I will argue that (b) the religious resources for compassion can and should come from within both the particular (often exclusivist) and the universal (agatheistic) aspects of religious beliefs. Finally, I will argue that (c) both are guilty, as I am, of the philosopher’s obsession with belief. 

The Values and Norms of Islam

2010 ◽  
Vol 1 (1) ◽  
pp. 1-19
Author(s):  
Ahmed Akgunduz
Keyword(s):  
Islamic Law ◽  
Legal Theory ◽  
The Other ◽  
Moral Norms ◽  
Simple Fact ◽  
Value System ◽  
Legal Norms ◽  
Islamic Legal Theory ◽  
The World ◽  
Over Time

AbstractIslamic Law is one of the broadest and most comprehensive systems of legislation in the world. It was applied, through various schools of thought, from one end of the Muslim world to the other. It also had a great impact on other nations and cultures. We will focus in this article on values and norms in Islamic law. The value system of Islam is immutable and does not tolerate change over time for the simple fact that human nature does not change. The basic values and needs (which can be called maṣlaḥa) are classified hierarchically into three levels: (1) necessities (Ḍarūriyyāt), (2) convenience (Ḥājiyyāt), and (3) refinements (Kamāliyyāt=Taḥsīniyyāt). In Islamic legal theory (Uṣūl al‐fiqh) the general aim of legislation is to realize values through protecting and guaranteeing their necessities (al-Ḍarūriyyāt) as well as stressing their importance (al‐ Ḥājiyyāt) and their refinements (taḥsīniyyāt).In the second part of this article we will draw attention to Islamic norms. Islam has paid great attention to norms that protect basic values. We cannot explain all the Islamic norms that relate to basic values, but we will classify them categorically. We will focus on four kinds of norms: 1) norms (rules) concerned with belief (I’tiqādiyyāt), 2) norms (rules) concerned with law (ʿAmaliyyāt); 3) general legal norms (Qawā‘id al‐ Kulliyya al‐Fiqhiyya); 4) norms (rules) concerned with ethics (Wijdāniyyāt = Aḵlāqiyyāt = Ādāb = social and moral norms).

PERCEPTION AND INTERPRETATION OF CREATIVITY OF ALISHER NAVOI IN FRENCH ORIENTAL STUDIES

2020 ◽  
Vol 6 (3) ◽  
pp. 40-50
Author(s):  
Mukhammadjon Holbekov ◽  
Keyword(s):  
The World ◽  
Oriental Studies ◽  
Short Time ◽  
The Universe ◽  
Precious Stones

The great Uzbek poet Alisher Navoi(1441-1501), during his lifetime, was widely known not only in his homeland, but also far beyond its borders. A contemporary and biographer of Navoi, the famous historian Hondemir, of course, not without some hyperbole, wrote: "He (Navoi -M.Kh.) in a short time took the cane of primacy from his peers; the fame of his talents spread to all ends of the world, and the stories of the firmness of his noble mind from mouth to mouth were innumerable.The pearls of his poetry adorned the leaves of the Book of Fates, the precious stones of his poetry filled the shells of the universe with pearls of beauty

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