A BIOSEMIOTIC APPROACH TO THE QUESTION OF MEANING

A sign is something that refers to something else. Signs, whether of natural or cultural origin, act by provoking a receptive system, human or nonhuman, to form an interpretant (a movement or a brain activity) that somehow relates the system to this “something else.” Semiotics sees meaning as connected to the formation of interpretants. In a biosemiotic understanding living systems are basically engaged in semiotic interactions, that is, interpretative processes, and organic evolution exhibits an inherent tendency toward an increase in semiotic freedom. Mammals generally are equipped with more semiotic freedom than are their reptilian ancestor species, and fishes are more semiotically sophisticated than are invertebrates. The evolutionary trend toward the production of life forms with an increasing interpretative capacity or semiotic freedom implies that the production of meaning has become an essential survival parameter in later stages of evolution.     

How sensitivity to provocation shapes encoding and interpretation of ambivalent scenes in an eye tracking study

ABSTRACT

Hostility bias is based on the attribution of intentionality, personality traits such as trait anger and sensitivity to provocation (SP), as well as gender. Eye-tracking studies have shown that, prior to the interpretation of everyday social encounters, people might pay attention to hostile and non-hostile cues differently depending on trait anger; however, little is known about the encoding patterns of individuals sensitive to provocation. We conducted two studies, one of which was on interpretation and the other on encoding. Study 1 (N = 75) found that people low in SP gazed significantly longer at non-hostile cues than at hostile cues. Study 2 (N = 197, 84 men) revealed a significant interaction for judgment of intentionality in ambiguous scenes between gender and both SP and trait-anger; SP, trait anger and intentionality were negatively related in females, whereas in males they were positively related, although the relationships themselves (simple effects) were non-significant.     

“THE MYSTERY OF HUMAN UNIQUENESS”: COMMON SENSE,SCIENCE, AND JUDAISM

Uniqueness implies singularity, incomparability. Nonetheless, as applied to everything within the human lifeworld, including ourselves, uniqueness is relativized. This becomes clear in the tension between “commonsensical” and “scientific” perspectives on the human. Our commonsense approach posits that human beings are unique among animals—unique because of our properties, most especially our consciousness, as well as because of our significance and value. From a scientific perspective, however, the uniqueness of the human—if it can be affirmed at all—is possibly a matter of degree, not kind. Additionally, the scientific perspective prescinds from judgments of the value of the human. To join these perspectives, without giving up on the importance of either one, is a philosophical and theological challenge. A Jewish approach to the challenge is offered here.     

Cultural evidence for interpretation bias as a feature of social anxiety in Chinese adolescents

Background and Objectives: Interpretation bias (IB), defined as the tendency to interpret ambiguous social situations in a threatening manner, has increasingly been studied in children and adolescents. Compared to Western samples, the relation between IB and social anxiety in Chinese youth has received little attention. The present study was to mainly examine the relationship between IB and social anxiety among Chinese adolescents.

Design: Cross-sectional design was utilized.

Methods: IB, measured by the Adolescents’ Interpretation Bias Questionnaire (AIBQ), and social anxiety were surveyed among a group of high socially anxious Chinese adolescents (n?=?25) and a control group (n?=?29). Participants were asked to rate the likelihood of interpretations coming to mind in social/non-social situations and to choose the most believable interpretation.

Results: The high social anxiety group had more negative interpretations and beliefs in social situations, and the interpretation bias was particular to social anxiety versus depression. Additionally, the cognitive content-specificity hypothesis was supported; the high anxious group showed interpretation bias in social situations, but didn’t have more negative interpretations of non-social situations, after controlling for depression.

Conclusions: The present study yielded comparable findings as found in Western samples regarding the relation between IB and social anxiety.     

Butch-femme dynamics in Exodus 2–6 and 14: a lesbian-focused character study

ABSTRACT

This article assesses Exodus’ Egypt as lesbian bar culture of the 1940s and 1950s, treating the main characters of Moses, Pharaoh, Yhwh as competing butches for the femme, Israel. The article utilizes a gender reversal, queer-ideological critical approach in order to read the biblical text of Exodus 2–6 and 14 in the way accessible to the lesbian community.     

KIERKEGAARD ON PATIENCE AND THE TEMPORALITY OF THE SELF: The Virtues of a Being in Time

This paper examines Kierkegaard's discussion of patience in some of his Upbuilding Discourses , and its connection with his understanding of the nature of selfhood as it appears both in the Discourses and in The Sickness unto Death . That understanding stresses that selfhood is not simply given, but is a task to be achieved—although a task that can only be achieved by the self that is formed in the process of undertaking it. For Kierkegaard, an account of the self that recognizes its essential temporality must give a crucial role to patience as a virtue necessary for the formation and maintenance of personal identity. However, although the self is essentially temporal for Kierkegaard, it is also essentially such as to participate in eternity, and this complexity and tension in his concept of the self gives his understanding of patience a particular character—one that presents an important challenge to some of the dominant assumptions of recent and contemporary philosophy in both the analytic and the continental traditions.