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41.
Christopher Southgate 《Zygon》2014,49(4):784-807
Faced with the ambiguities of this world, in which ugliness and suffering co‐exist with beauty, the article rejects the attribution of disvalues to a Fall‐event. Instead it faces God's involvement even in violence and ugliness. It explores the concept of divine glory, understood principally as a sign of the divine reality. This includes both the great theophanies of the Hebrew Bible and Jesus’ glorification in his Passion and Crucifixion. It then considers the contemplation of the natural world, using the terminology of “inscape” and “instress.” Divine glory can be discerned even in events as tragic as the Indian Ocean tsunami or the activity of the malarial mosquito. A full Christian contemplation of these events will include scientific understanding and poetic apprehension, and consideration of soteriology and eschatology as well as the theology of creation. Glory is understood to include God's power and sovereignty, and also the divine humility and sacrifice. 相似文献
42.
Mark Q. Gardiner 《Religion》2013,43(1):114-129
Robert Yelle's The Semiotics of Religion makes important contributions on two fronts. First, it offers powerful and compelling analyses of a considerable range of religious phenomena. Second, it advances significant theoretical and meta-theoretical frameworks that underpin those analyses. The theoretical framework is semiotic in its broad outlines, but the meta-theoretical one is more pragmatically oriented: i.e., don't be dogmatically committed to any particular theoretical doctrine, but rather use whatever resources help to shed more light on the subject matter. Despite that meta-theoretical positioning, several of Yelle's analyses remain stubbornly committed to a set of core doctrines that limit the extent of his investigations and lead to questions about the persuasiveness of certain details of his analyses. In other words, Yelle does not always follow his own meta-theoretical recommendations. The author diagnoses the source of those limiting assumptions and suggests some perspectives from within the philosophy of language more generally that might potentially serve to bring his method closer to his meta-theoretical ideals. 相似文献
43.
Adrian Cunningham 《Religion》2013,43(1):99-114
R. Leuze, Kaiser Verlag, Theologie und religionsgeschichte: Der Weg Otto Pfleiderers, München, 1980, pp.448. N.p. P. J. Nel, The structure and ethos of the Wisdom admonitions in Proverbs: (Beihefte zur Zeitschrift für die Alttestamentliche Wissenschaft 158). W. de Gruyter. Berlin, New York, 1982. p. xii + 142. DM.74.00 相似文献
44.
Patients with persistent pain who lack adetectable underlying disease challenge thetheories supporting much of biomedicalbody-mind discourse. In this context,diagnostic labeling is as inherently vulnerableto the same pitfalls of uncertainty that besetany other interpretative endeavour. The endpoint is often no more than a name ratherthan the discovered essence of a pre-existentmedical condition. In 1990 a Committee of theAmerican College of Rheumatology (ACR)formulated the construct of Fibromyalgia in anattempt to rectify a situation of diagnosticconfusion faced by patients presenting withwidespread pain. It was proposed thatFibromyalgia existed as a ``specific entity',separable from but curiously able to co-existwith any other painful condition. Epistemological and semiotic analyses ofFibromyalgia have failed to find any sign,clinical or linguistic, which coulddifferentiate it from other diffusemusculoskeletal pain states. The construct ofFibromyalgia sought to define a discernablereality outside the play of language and topass it off as a natural phenomenon. However,because it has failed both clinically andsemiotically, the construct also fails the testof medical utility for the subject inpersistent pain. 相似文献
45.
Catherine Legg 《Axiomathes》2005,15(2):293-318
Much discussion of meaning by philosophers over the last 300 years has been predicated on a Cartesian first-person authority (i.e. “infallibilism”) with respect to what one’s terms mean. However this has problems making sense of the way the meanings of scientific terms develop, an increase in scientific knowledge over and above scientists’ ability to quantify over new entities. Although a recent conspicuous embrace of rigid designation has broken up traditional meaning-infallibilism to some extent, this new dimension to the meaning of terms such as “water” is yet to receive a principled epistemological undergirding (beyond the deliverances of “intuition” with respect to certain somewhat unusual possible worlds). Charles Peirce’s distinctive, naturalistic philosophy of language is mined to provide a more thoroughly fallibilist, and thus more realist, approach to meaning, with the requisite epistemology. Both his pragmatism and his triadic account of representation, it is argued, produce an original approach to meaning, analysing it in processual rather than objectual terms, and opening a distinction between “meaning for us”, the meaning a term has at any given time for any given community and “meaning simpliciter”. the way use of a given term develops over time (often due to a posteriori input from the world which is unable to be anticipated in advance). This account provocatively undermines a certain distinction between “semantics” and “ontology” which is often taken for granted in discussions of realism. 相似文献
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47.
Benjamin John Peters 《Zygon》2017,52(2):343-360
Umberto Eco argues that a mirror image is not a sign. At best it is a double, a thing that ceases to be once the reflected object is removed. Harry Mulisch narratively suggests that mirror images function metaphorically as gateways between human suffering and the divine. And interestingly, science employs mirrors and mirror images both to turn our gaze upwards and to show us reflections of our place in the cosmos. Tying together Eco's notion of the double, Mulisch's insistence that mirror images reflect humanity's construction of the divine, and the Giant Magellan Telescope Project's cosmic images, it is my contention that modern, telescopic mirror images are much more than snapshots of the cosmos. They are constructions of human and divine meaning that—signifying—pose the question, what is reflected: the cosmos or humanity? 相似文献
48.
Hans Krämer 《Journal for General Philosophy of Science》1995,26(1):169-185
Towards a reconstruction of philosophical hermeneutics. Following Nietzsche, Heidegger and, on the other hand, Cassirer and Wittgenstein, a philosophy of interpretation, i.e. a relativism of world-views, is at present increasing in continental as well as in analytical philosophy. From the basis of a critical fallibilism the shortcomings of the new epistemological antirealism are pointed out in general, and, hence, consequences are drawn for the more specialized case of metahermeneutics (hermeneutics being defined as a sort of pragmatical semiotics). A combination of realistic and antirealistic elements is recommended as unevitable. According to this, firstly, the key-concepts of hermeneutics must be differentiated, and, secondly, a fundamental set of criteria can be established that bridges the gap between metahermeneutics and hermeneutical practice.
Der Artikel führt den überwiegend kritisch gerichteten Beitrag Thesen zur Philosophischen Hermeneutik, Internationale Zeitschrift für Philosophie 1993/1, 173–188 nach der konstruktiven und systematischen Seite hin weiter. 相似文献
Der Artikel führt den überwiegend kritisch gerichteten Beitrag Thesen zur Philosophischen Hermeneutik, Internationale Zeitschrift für Philosophie 1993/1, 173–188 nach der konstruktiven und systematischen Seite hin weiter. 相似文献
49.
Universal Principles of Human Communication: Preliminary Evidence From a Cross‐cultural Communication Game
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Nicolas Fay Bradley Walker Nik Swoboda Ichiro Umata Takugo Fukaya Yasuhiro Katagiri Simon Garrod 《Cognitive Science》2018,42(7):2397-2413
The present study points to several potentially universal principles of human communication. Pairs of participants, sampled from culturally and linguistically distinct societies (Western and Japanese, N = 108: 16 Western–Western, 15 Japanese–Japanese and 23 Western–Japanese dyads), played a dyadic communication game in which they tried to communicate a range of experimenter‐specified items to a partner by drawing, but without speaking or using letters or numbers. This paradigm forced participants to create a novel communication system. A range of similar communication behaviors were observed among the within‐culture groups (Western–Western and Japanese–Japanese) and the across‐culture group (Western–Japanese): They (a) used iconic signs to bootstrap successful communication, (b) addressed breakdowns in communication using other‐initiated repairs, (c) simplified their communication behavior over repeated social interactions, and (d) aligned their communication behavior over repeated social interactions. While the across‐culture Western–Japanese dyads found the task more challenging, and cultural differences in communication behavior were observed, the same basic findings applied across all groups. Our findings, which rely on two distinct cultural and linguistic groups, offer preliminary evidence for several universal principles of human communication. 相似文献
50.
Guillermo Solano-Flores Chao Wang Chelsey Shade 《International Journal of Testing》2016,16(3):205-219
We examined multimodality (the representation of information in multiple semiotic modes) in the context of international test comparisons. Using Program of International Student Assessment (PISA)-2009 data, we examined the correlation of the difficulty of science items and the complexity of their illustrations. We observed statistically significant mean correlation coefficient differences favoring higher-ranking over lower-ranking jurisdictions and non-Western over Western jurisdictions. We examined this correlation as a function of the variety of forms of representation of information used in illustrations. For the highest-ranking jurisdictions, the correlation tended to be positive and its magnitude tended to increase with the number of forms of representation. For the lowest-ranking jurisdictions, the correlation tended to be negative and its magnitude tended to increase with the number of forms of representation. Increased illustration complexity appears to be an affordance in making sense of science items for students from the highest-ranking jurisdictions and a challenge for students from the lowest-ranking jurisdictions. Our findings support the notion that integrating information provided in multiple semiotic modes is critical to science achievement and underscore the importance for science standards and international assessment frameworks to address this skill as intrinsic to (rather than an aspect of) science proficiency. 相似文献