Symbolism of the renaissance sculpture: Aedicule of Sholts-Volfovych townhouse in Lviv

BUILDER ◽  
2021 ◽  
Vol 293 (12) ◽  
pp. 23-25
Author(s):  
Svitlana Linda
Keyword(s):  
Symbolic Meaning ◽  
Significant Feature ◽  
Relationship With God ◽  
Apartment House ◽  
The World ◽  
Architectural Development ◽  
Local Traditions ◽  
Exterior Design

The specific conditions of architectural development in Lviv promoted the expansion of the Renaissance traditions in the architecture in the XVI century. The local traditions considerably influenced the classical forms as well as techniques suggested by the Italian architects. As a result, the architecture of Lviv had taken the peculiar features that reflected the character of an indigenous revival. A significant feature of a Renaissance townhouse in Lviv lies in its abundant decoration. as it was created according to the symbolic ideas and was filled with the philosophic content. The façade of Sholts-Volfovych apartment house situated in 23, Rynok Square in Lviv deserves special attention. The abundant exterior design includes the composition «Epiphany», located in the aedicule of the second floor. Using the principle of hermeneutics the article presents the author’s interpretation of a symbolic meaning of this sculptural composition, based on the Gospel texts and is connected with the Renaissance meditations about a human place in the world and his/her relationship with God.

scholarly journals THE CONSTITUTIVE FUNCTIONS OF SYMBOLIC FORMS OF CULTURE E. CASSIRER

2019 ◽  
pp. 7-21
Author(s):  
Olena Yatsenko
Keyword(s):  
Human Activity ◽  
Human Interaction ◽  
Symbolic Meaning ◽  
Significant Feature ◽  
Symbolic Form ◽  
Human Essence ◽  
Symbolic Forms ◽  
The World ◽  
Dialectical Process ◽  
Main Instrument

The main instrument of human interaction with the world is called by Cassirer as symbol. It is the ability of a person to create and operate with symbols, that the thinker attributes as a significant feature of the human essence. Character of creation is not representative of human activity in reality, but constitutive. In other words, the person does not reflect the objects and processes of the world in consciousness, and the consciousness itself projects a certain symbolic meaning of reality. The symbol outlines of the procedure for defining an object or phenomenon, and in this its transcendental nature. All symbolic forms differ in their specificity (meaningful, expressive-representational, logical- verbal, etc.), but they all have a similar structure. The structure of the symbolic form is differentiated by the type of connection between speculative and empirical, and includes expression (perception), representation (contemplation), pure meaning (concept). That is, the formation of a corpus of culture occurs as a dialectical process of abstracting information of empirical experience, which in turn is determined by abstract symbolic forms. Indicative in this respect is the postulation that not individual pieces of empiricism are compared, but abstract forms denoting and defining perception. This act occurs at the stage of transformation of perception into imagination.

Religion and Locality

2018 ◽  
Vol 13 (2) ◽  
pp. 151-168
Author(s):  
Hisanori Kato
Keyword(s):  
Cultural Background ◽  
Religious Movement ◽  
Local Culture ◽  
Social Setting ◽  
Muslim Country ◽  
The World ◽  
Nahdlatul Ulama ◽  
Indigenous Religions ◽  
Local Traditions ◽  
Local Languages

Indonesia is known for its multicultural social setting, with approximately three hundred local ethnicities and five hundred local languages. Religions also have infiltrated into the life of Indonesia. Among six officially recognized religions, Islam occupies the majority religion in the country, and the total number of Muslims is almost two hundred million. That makes Indonesia the most populous Muslim country in the world. However, we also know that the legacy of pre-Islamic civilizations, such as Hinduism, Buddhism, and indigenous religions, is still deeply rooted in Indonesian soil. With this socio-cultural background, Indonesian Islam has developed with the influence of local traditions. We see several Islamic rituals and practices that seem to have been "Indonesianized". Yet, this localized version of Islam is by no means favoured by more religiously strict Islamic groups. In 2015, Nahdlatul Ulama, the largest Islamic organization, launched the so-called Islam Nusantara movement, which upholds the essence of local culture in Islam. This newly-emerged religious movement also presents a profound question in relation to the authenticity of religion, that is, whether religions are able to maintain the "original" rituals and practices without historical,  geographical and regional influences. We will explore the development of the Islam Nusantara movement with this question in mind.

Religiusitas Tokoh-Tokoh Dalam Novel Bumi Cinta Karya Habiburrahman El-Shirazy

AKADEMIKA ◽  
2014 ◽  
Vol 8 (2) ◽  
pp. 205-221
Author(s):  
Minahul Mubin
Keyword(s):  
Young People ◽  
Literary Criticism ◽  
Human Freedom ◽  
Religious Values ◽  
Human Beings ◽  
Relationship With God ◽  
Belief In God ◽  
The World ◽  
Religious Aspects ◽  
Religious Elements

A novel titled BumiCinta written by Habiburrahman El-Shirazy takes place in the Russian setting, in which Russia is a country that adopts freedom. Russia with various religions embraced by its people has called for the importance of human freedom. Free sex in Russia is commonplace among its young people. Russia is a country that is free with no rules, no wonder if there have been many not embracing certain religion. In fact, according to data Russia is a country accessing the largest porn sites in the world. Habiburrahman in his Bumi Cinta reveals some religious aspects. He incorporates the concept of religion with social conflicts in Russia. Therefore, the writer reveals two fundamental issues, namely: 1. What is the characters' religiosity in the Habiburrahman El-Shirazy'sBumiCinta? 2. What is the characters' religiosity in the BumiCinta in their relationship with God, fellow human beings, and nature ?. To achieve the objectives, the writer uses the religious literary criticism based on the Qur'an and Hadith. It emphasizes religious values in literature. The writer also uses the arguments of scholars and schools of thought to strengthen this paper. This theory is then used to seek the elements of religiousity in the Habiburrahman El-Shirazy'sBumiCinta. In this novel, the writer explains there are strong religious elements and religious effects of its characters, especially the belief in God, faith and piety

Elicüra: The “Feasts of Merit” Shawl of the Chakhesang Naga of Northeast India

2021 ◽  
pp. 0972558X2199079
Author(s):  
Yekha-ü ◽  
Queenbala Marak
Keyword(s):  
Southeast Asia ◽  
Social Rank ◽  
Northeast India ◽  
Symbolic Meaning ◽  
Way Of Life ◽  
Gift Economy ◽  
The World ◽  
The Right

Feasts of Merit are an important social way of life among different tribes in the world, especially in Southeast Asia. In Northeast India, the different Naga tribes were well-known for this practice before the advent of Christianity. However, among the Chakhesang Nagas, after the advent of Christianity, the practices of giving feasts continue to this day with minor modifications in terms of rituals and taboos while the symbolic meaning and values behind this practice are retained. The Feasts of Merit, among them, are intricately connected to their worldview, whereby the feast-givers distribute their wealth in terms of sacrificing mithun, buffalo, and/or other livestock, in consecutive feasts, and receiving in return a higher social rank and the right to wear a special shawl (“Feasts of Merit” shawl), variously known as hapidasa, elicüra, and thüpikhü and the right to adorn the house with special architecture (mithun and buffalo wood carvings on the wall, and to put up a horn at the pinnacle of the house front). This article discusses the “Feasts of Merit” shawl and how it is connected intrinsically to the ethos of the tribe, and in doing so it states that the Chakhesang feasts can be looked upon as gift economy.

SOCIOLOGICAL PROBLEMS OF RITUAL: SOME REFLECTIONS

2021 ◽  
Vol 74 (2) ◽  
pp. 67-71
Author(s):  
Zh.K. Madalieva ◽  
Keyword(s):  
Social Action ◽  
Real World ◽  
Symbolic Meaning ◽  
Traditional Society ◽  
Social Functions ◽  
Individual Life ◽  
Human Community ◽  
The Social ◽  
The World ◽  
Definition Of

The article discusses in detail the essence and meaning of ritual as a social action. The study of the nature of this phenomenon involves, first of all, the study of various approaches to the definition of the concept of "ritual" and related phenomena. Analyzing the existing definitions, the author comes to the conclusion that "ritual" is a certain set of actions that have symbolic meaning. The symbolism of the ritual is manifested in its connecting role with the world of the sacred, sacred. The article emphasizes that in the consciousness of a person in a traditional society, the sacred world is present in the real world through ritual. As an archaic form of culture, ritual was also a way of regulating and maintaining collective life. The ritual served as a means of integrating and maintaining the integrity of the human community, giving it stability. Therefore, the article focuses on the social functions of the ritual in both public and individual life.

scholarly journals Mundo de la vida y cultura: la educación como acción ética e intercultural

10.14201/3110 ◽  
2009 ◽  
Vol 17 ◽  
Author(s):  
Eduardo S. Vila Merino
Keyword(s):  
Nous Avons ◽  
Symbolic Meaning ◽  
Complex Societies ◽  
Human Beings ◽  
Socialization Process ◽  
Life World ◽  
The Social ◽  
The World

RESUMEN: Los seres humanos, como seres culturales, tenemos nuestras referencias inmediatas en los significados con los que interaccionamos en nuestro proceso de socialización y es a partir de los mismos desde donde nos hacemos y construimos el mundo. En este sentido, y más aún en nuestras complejas sociedades multiculturales, resulta muy importante rescatar el valor del concepto de mundo de la vida y sus aplicaciones al ámbito educativo. Todo esto nos debe llevar a entender este proceso como integrado por acciones simbólico-significativas y argumentando la necesidad de desarrollar en el mismo posicionamientos comunicativos que potencien la dimensión ética e intercultural en los intercambios socioeducativos.ABSTRACT: Human beings, as cultural beings, have our immediate references in the meanings which we make contacts in our socialization process, and from this relations we build the world. In this sense, and still more in our multicultural and complex societies, is very important to rescue the value of the concept life-world and its applications to the educative ambit. This question must lead us to understand this process as integrated for symbolic-meaning actions and reasoning the need to develop in the same comrromicative positions that promote the ethical and intercultural dimension into the social-educative exchanges.SOMMAIRE: Nous, les êtres humains en tant qu'êtres culturales, nous avons nos références immédiates dans les significations avec lesquelles nous interagissons dans notre processus de socialisation. C'est à partir de ces mêmes significations que nous nous formons et à la fois construisons le monde. En ce sens-là, et même plus dans nos sociétés multiculturelles complexes, il est primordial de restituer la valeur du concept de monde de la vie et de toutes ses applications au domaine éducatif. Tout cela doit nous amener à comprendre ce processus comme intégré par des actions symbolique-significatives et, parallèlement à justifier le besoin de développer des positions communicatives qui favorisent la dimension éthique et interculturelle dans les échanges socioéducatifs.

scholarly journals MEREFLEKSIKAN TUHAN DALAM PERSPEKTIF METAFISIKA, DAN RELEVASINYA BAGI MULTIKULTURALISME INDONESIA

2018 ◽  
Vol 16 (8) ◽  
pp. 3-18
Author(s):  
Agustinus Wisnu Dewantara
Keyword(s):  
Human Mind ◽  
The Other ◽  
Human Language ◽  
Relationship With God ◽  
Human Thought ◽  
The World ◽  
The One ◽  
Analogical Approach ◽  
Human Intellect ◽  
The Relationship

Talking about God can not be separated from the activity of human thought. Activity is the heart of metaphysics. Searching religious authenticity tends to lead to a leap in harsh encounter with other religions. This interfaith encounter harsh posed a dilemma. Why? Because on the one hand religion is the peacemaker, but on the other hand it’s has of encouraging conflict and even violence. Understanding God is not quite done only by understanding the religion dogma, but to understand God rationally it is needed. It is true that humans understand the world according to his own ego, but it is not simultaneously affirm that God is only a projection of the human mind. Humans understand things outside of himself because no awareness of it. On this side of metaphysics finds itself. Analogical approach allows humans to approach and express God metaphysically. Human clearly can not express the reality of the divine in human language, but with the human intellect is able to reflect something about the relationship with God. Analogy allows humans to enter the metaphysical discussion about God. People who are at this point should come to the understanding that God is the Same One More From My mind, The Impossible is defined, the Supreme Mystery, and infinitely far above any human thoughts.

scholarly journals From Ladder and Thread to Heaven: The Symbolic Meaning of the Path in a Fragment of the Linguistic World Image

Linguistics ◽  
2021 ◽  
pp. 38-52
Author(s):  
Oksana Simovych ◽  
Keyword(s):  
Linguistic Analysis ◽  
Symbolic Meaning ◽  
Demarcation Line ◽  
Concrete Situation ◽  
General Semantics ◽  
The World ◽  
Symbolic Meanings ◽  
The Subject ◽  
World Image

This article «From Ladder and Thread to Heaven: The Symbolic Meaning of the Path in a Fragment of the Linguistic World Image» explores the problem of the analysis of folk customs. These customs could be verbalized both in folk texts and in dialects. The specifics of this study lie in the linguistic analysis of the symbols which are usually interpreted as folk customs and folk objects. However, the symbolism of the objects in national customs causes the development of a symbolic meaning of the respective word that defines these objects. In this way, many symbols in folk customs become verbal, and the context of the custom creates a foundation for the development of the symbolic meaning. The verbal symbols analyzed are a «thread», a «ball of twine», a «ladder», a «bridge» and a «cross». In the national Ukrainian linguistic space, these words have the general semantics of the ‘connection between worlds’. It is stressed that the symbolic meaning of the (celestial) ladder has been discovered in the biblical context. This is also relevant for the clarification of the subject of continuity in the development of the symbolic meanings, which are also documented in the Ukrainian context. A concrete situation in linguistics and custom creates conditions under which arise symbolic co-meanings that develop in the framework of the same main symbolic archetypical meaning. All analyzed symbols belong to the archetypical ones. That is why they have been also discovered with the same semantics in other languages. This is the reason why the analysis of such symbols requires not only facts documented in the dictionaries and texts in Ukrainian, but also information about the respective symbol in other linguistic cultures. It is also pointed out that the thread is analyzed as an apotropaic symbol. This word has also been documented linguistically as a symbol of the demarcation line between one’s own world and the world of «others».

scholarly journals Historical and Symbolic Aspects of Linguistic Representation of the World

2016 ◽  
Vol 2 (1) ◽  
pp. 65-71
Author(s):  
Margarita Ganyushina
Keyword(s):  
Intercultural Communication ◽  
National Culture ◽  
Current Literature ◽  
Historical Development ◽  
Symbolic Meaning ◽  
Mutual Understanding ◽  
Symbolic Language ◽  
Theoretical Understanding ◽  
The World ◽  
World Image

The article is an attempt to offer a theoretical understanding of the notion of a “Linguistic world-image” (LWI) within symbolic contexts as represented in the current literature, define the symbol’s features, its influence on LWI in historic perspective, and investigate its functioning within idioms or metaphors. We have undertaken the review of previous LWI investigations and, as the methodological basis of our research, we have used ethno-semantic and linguistic-philosophical approaches to language; specifically, the method of multiple etymology, introduced by V. N. Toporov and developed by M.M. Makovsky, which permitted us to identify the correlation of LWI with linguistic signs as a carrier of symbolic meaning. It should be noted that studying symbolic language properties and linguistic signs within the linguistic world-image, which were not taken into account before, is conductive to a more profound comprehension of the correlation between language, culture, and mutual understanding index in the intercultural communication process.The LWI concept is considered as a subjective-objective dynamic multilevel construct, which presents its primary features through a lexical-semantic language system within a world and national culture formed as a result of the reflection of sensorial perception, facts, understanding and estimation of the objective phenomena in national linguistic consciousness, in the experience of correlation of language concepts, images and symbols throughout the cultural historical development of the language. Therefore, two approaches to studying LWI are evident - cognitive and cultural-philosophical - which are not so much conflicting as mutually reinforcing.

scholarly journals The Logos between psychology, ontology, and Divinity: Fundamental aspects of the concept of Logos in the early thought of Slavoj Žižek

2014 ◽  
Vol 70 (1) ◽  
Author(s):  
Corneliu C. Simuț
Keyword(s):  
Special Interest ◽  
Natural World ◽  
Psychological Aspects ◽  
Human Being ◽  
Relationship With God ◽  
Fundamental Feature ◽  
Slavoj Žižek ◽  
The Sublime ◽  
The World ◽  
Modern Thought

Slavoj Žižek’s philosophy spans over more than three decades, which is confirmed by the numerous books he published since the late 1980s. Since his thinking about the idea of logos is no exception, this article focuses on what can be termed Žižek’s early philosophy, and especially that depicted in his The sublime object of ideology (1989) and The metastases of enjoyment (1994). Whilst the former underlines the psychological aspects of the logos, the latter focuses more on theories about being, as well as on theological considerations. This is why, three uses of the logos were identified in Žižek’s thought: psychological, ontological and theological, all three with a clear focus on the human being as conceived in modern thought, which for Žižek seems to be utterly opposed to traditional thinking about man and his relationship with God. It is clear from Žižek that whilst the notion of God does appear in this thought, it only refers to the human being which encapsulates the essence of Žižek’s philosophy to the point that the logos itself is a fundamental feature of the human being’s material existence in the natural world. Regardless of whether the logos points to psychology, ontology or divinity (theology), it always emerges as an idea which centres on the human being, with a special interest in how it exists as well as how it works in the world.

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