Symbolism and semantics of the Ob Ugrians festive costume

Статья посвящена исследованию символики и семантики праздничного костюма обских угров (народности ханты и манси). Использованы описательный и компаративный методы. Отмечается, что цветовой «словарь» данных народностей максимально конкретен и основан на непосредственном восприятии, поэтому «образы» цветов реалистичны и мифологичны одновременно. Соответственно, каждый цвет несет особую смысловую нагрузку, что детально рассмотрено на примере коллекции вышитой праздничной одежды остяков (ханты) «Узоры Конды». Показано, что костюм можно воспринимать как текст, прочитав который можно понять смысл его цветовой, орнаментальной, архитектурной текстуры. Резюмировано, что праздничный костюм обских угров — не только самобытное явление художественной традиции Западной Сибири, но и итог многовековой коммуникации между соседними народами. The article is devoted to the study of the symbolism and semantics of the festive costume of the Ob Ugrians (the Khanty and Mansi peoples). Descriptive and comparative methods were used. It is noted that the color "vocabulary" of these ethnic groups is as specific as possible and based on direct perception, therefore, the "images" of colors are realistic and mythological at the same time. Accordingly, each color carries a special semantic load, which is examined in detail on the example of the collection of embroidered festive clothes of the Ostyaks (Khanty) "Kondy Patterns". It is shown that the costume can be perceived as a text, after reading which one can understand the meaning of its color, ornamental, architectural texture. It is summarized that the festive costume of the Ob Ugrians is not only an original phenomenon in the artistic tradition of Western Siberia, but also the result of centuries-old communication between neighboring peoples.

Decoding the Spatial Configuration of the Ottoman Palace “Khdewedj El Amia” in Algiers (Algeria) through Space Syntax

Palaces of the Ottoman era, the Golden age of Islamic civilization, bear witness to a prestigious know-how, drawing its rules from a way of life governed by the Islamic Sharia, the socio-cultural context of the Berber-Arab population and the climate-physical environment. The palace of Khdewedj El Amia is one of the majestic palaces located at the Casbah of Algiers and constitutes the subject of this article whose objective is to decode its genome in order to understand the social logic of a space inhabited and designed by a princess who lost her sight. Hence the name El Amia, which means blind in Arabic. The decoding of this building used the space syntax approach via a visibility graph analysis (VGA) performed by the Depthmap tool and a quantitative analysis of the graph justified by the Agraph tool. It is about taking into account the way in which vernacular architecture can stimulate the direct perception of space and participate in the construction of the user’s path. It was found that the palace is made up of two entities; one is of public order highlighting the resident/alien interface, and another intended for the private apartments, the harem of the princess, isolated from the outside world.

Being Somewhere

To understand the experience of being present somewhere else, via a digital environment, we start by considering how we can experience being anywhere. We present several different philosophical and psychological perspectives on this, stressing the importance of perception. Each has something to offer and add to our understanding of digital travel. We compare four philosophical views: representationalism, relationism, enactivism and the sense-data view. Each has its strengths and weaknesses, but relationism is best placed to accommodate perceptual illusions, which is a prevalent view of the psychological nature of telepresence experiences. As suggested by enactivism and the direct perception approach, the possibilities for action in the world are important to the nature of our experience of places. This, in turn, is influenced by the characteristics of the world in which we act, through affordances.

Affect, Belief, and the Arts

The cultural project is a therapeutic melding of emotion, symbols, and knowledge. In this paper, I describe how spiritual emotions engendered through encounters in imaginative culture enable fixation of metaphysical beliefs. Evolved affective systems are domesticated through the social practices of imaginative culture so as to adapt people to live in culturally defined cooperative groups. Conditioning, as well as tertiary-level cognitive capacities such as symbols and language are enlisted to bond groups through the imaginative formats of myth and participatory ritual. These cultural materializations can be shared by communities both synchronically and diachronically in works of art. Art is thus a form of self-knowledge that equips us with a motivated understanding of ourselves in the world. In the sacred state produced through the arts and in religious acts, the sense of meaning becomes noetically distinct because affect infuses the experience of immanence, and one's memory of it, with salience. The quality imbued thereby makes humans attentive to subtle signs and broad “truths.” Saturated by emotions and the experience of alterity in the immanent encounter of imaginative culture, information made salient in the sacred experience can become the basis for belief fixation. Using examples drawn from mimetic arts and arts of immanence, I put forward a theory about how sensible affective knowledge is mediated through affective systems, direct perception, and the imagination.

Rasanirdharana (Assessment of Taste) of an Extra Pharmacopoeial Drug - Cissus Latifolia Lam.

Ayurveda literatures include the descriptions of many drugs in terms of their names, properties and therapeutic usage. But there are many drugs, despite their medicinal value and wide usage among ethnic groups, left unrecorded in the classical texts. These drugs are generally termed as Anukta dravya. Action of Anukta dravya can be explained with its rasapanchaka viz. Rasa (taste), Guna (quality), Veerya (potency), Vipaka (transformation) and Prabhava (special action). Among these attributes of a drug, Rasa is the only parameter which can be assessed by direct perception. Cissus latifolia Lam. is an extra-pharmacopoeial drug with several ethnomedicinal claims. So the Rasa analysis of Cissus latifolia Lam. was done in 30 volunteers using a structured questionnaire. On analysing the data, it was found to have Kashaya rasa (astringent) and Tikta anurasa (bitter).

Désignation et représentation des éléments topographiques dans les dialectes de France : synthèse générale (relief, cours d’eau, cavernes)

As the second part of a general study about semantic determinism, this article continues to analyze the topographic lexicon of Gallo-Romance dialects. The new concepts (‘river’, ‘brook’, ‘valley’, ‘cave’) that I examine in this paper complete my previous survey about the designations of hills and mountains. Most of all, the new set of data allows me to go beyond isolated concepts and to present for the first time the motivational synthesis of a whole theme. The result is that, whatever the concept, words referring to topography are generally created according to four matrices of designation: such words originally allude to (1) level; (2) concavity/convexity; (3) physical composition; or stem from a (4) conceptual confusion due to adjacency. The method that reduces hundreds of lexical forms to a handful of creative patterns leads to a direct perception of how the lexicon is structured and has a strong heuristic potential.

The Noumenal Morass: Post-Kantian Representationalism and Its Relationalist Critique in the Light of Strong Disjunctivism

This epistemological essay addresses the issue of representational content’s existence in the case of true direct knowledge. Contrary answers to it are considered as a basis for the distinction between representationalism and relationalism. The first part of the essay contains a critical analysis of the fundamental features of German Idealism as a kind of representationalism, which determined the main epistemological trend of continental philosophy in the form of post-Kantian representationalism. In the second part, after a brief excursion into certain contemporary continental issues, the current discussion between representationalism and relationalism in analytical philosophy is considered. It is concluded that relationalism, while correctly recognizing the nature of direct perception as being without representational content, is incapable of ensuring the unity of direct perception and a perceptual judgment, and a solution is proposed that could lead out of this epistemological impasse.

Personal Experienced: An Exploration of Better Life Education Based on Goal Orientation

Mr. Xingzhi Tao once presented that the life we are experiencing is the education we received. To live a healthy life is to get a healthy education and to live a scientific life is to get a scientific education. The core concept is to experience education personally through life experiences. As mentioned in the Guide that children's learning ability should be improved through personal experience, direct perception, and practical exploration, which shows the importance of personal experience in life education. On the basis of goal-oriented exploration, this article conducted a research on children's personal life and education experiences, which focusing on children's real needs, considering the learners, establishing reasonable expectations of children's development, providing various development opportunities in life. And then support children to experience, perceive, manipulate, express, and perform, so as to promote them to make progress in reflections throughout the practical experience.

Seeing vs. Seeing That: Children's Understanding of Direct Perception and Inference Reports

Young children can reason about direct and indirect visual information, but fully mapping this understanding to linguistic forms encoding the two knowledge sources appears to come later in development. In English, perception verbs with small clause complements ('I saw something happen') report direct perception of an event, while perception verbs with sentential complements ('I saw that something happened') can report inferences about an event. In two experiments, we ask when 4-9-year-old English-speaking children have linked the conceptual distinction between direct perception and inference to different complements expressing this distinction. We find that, unlike older children or adults, 4-6-year-olds do not recognize that see with a sentential complement can report visually-based inference, even when syntactic and contextual cues make inference interpretations highly salient. These results suggest a prolonged developmental trajectory for learning how the syntax of perception verbs like see maps to their semantics.