Symbolic Reality Research Articles

Even Laughter? From Laughter in the Magic Theater to the Laughter Assembly Line

Even Laughter? From Laughter in the Magic Theater to the Laughter Assembly Line

Символізм візуального образу в філософських концепціях Е. Кассірера та С. Лангер: культурний контекст

It’s mentioned that the European atmosphere of increased interest in the problems of symbol and symbolism in the cultural space, giving rise in the second half of the XIX century to the registration of symbolism in art direction also contributes to a number of philosophical studies to the rethinking of the functioning of the cultural sphere, as well asthe whole of human existence from the standpoint of symbolism.A powerful concept that gives us an understanding of the global symbolic basis of culture is the theory of E. Cassirer, which he outlines in his work "The Philosophy of symbolic forms", expanding these issues infurther series of works collected under the title "An Essay on Man". Cassirer’s views are one of the main methodological foundations in our research, because the human culture has deeply symbolic character and consists of various symbolic forms, among which art takes a special place. Culture is not something predetermined; it is created by a person who is gradually separated from the natural world precisely because of its ability for continuous production of symbols. Along with the myth Cassirer distinguished such symbolic forms as language, art, science, through which the essential components of the symbolic reality of man are also produced. In work "Philosophy of Symbolic Forms", the art is mentioned in the context of consideration of the specificity of these symbolic realms and researcher focuses on myth, language and the problem of scientific knowledge. The philosopher indicates the communicative function of art, which becomes extremely important in the twentieth century in the context of the active involvement of the viewer in the process of co-creation. One of the main characteristics of symbolism about art that it distinguishes the concept from the previous Cassirer's symbolic concepts, particularly medieval, in his opinion, that art is really symbolic, but the symbolism of art should be understood not in transcendental but immanent sense. S. Langer in "Philosophy in a new key: A Study in the Symbolism of Reason, Rite, and Art", continuing the Cassirer's line on the recognition of the symbolic nature of human existence and the view of man as the "symbolic animal", along with an analysis of the symbolism of language, which it defines as discursive, consider the symbolism of visual forms, which he calls presentations, or re discussion, referring to him the sphere of art. Analyzed concepts demonstrate strong scientific interest to the question of symbolism in human culture, and emphasize the relevance of treatment to this issue.

Resistance and reality: exploring symbolic fracturing, reality construction, and democratic dialogue within the community radio form

ABSTRACTGovernment and the private sector persistently prioritise the need to assess the impact of social and political processes against criteria based on capital production and economic efficiency. How valuable is this within media ecologies that seek to prioritise democratic contributions or counter-hegemonic practice? Community radio globally was established to promote participation and increase democratic communication. This study adopts a citizens’ media approach within a critical political economy of communication epistemology to investigate social change impacts related to symbolic fracturing, reality construction, and democratic dialogue within community radio practice. Based on a case study of 3CR Community Radio in Melbourne, Australia, this study identifies social discourse rupture, recoding, and critical participation as key themes that emerge through qualitative interviews with station founders, current practitioners, and listeners. While numerous studies have documented the Australian community radio sector’s contribution to media participation and diversity, this paper considers the counter-hegemonic outcomes of a station that seeks to resist and subvert social injustices and to deepen the democratisation of the media. Results reveal that listeners and practitioners engage in counter-hegemonic media practice through the community radio form.

Las inquisiciones de la literatura fantástica

El presente trabajo ofrece una reflexión acerca del maltrato secular que ha sufrido la literatura fantástica en la cultura occidental. Las inquisiciones a las que se ha visto sometida este tipo de literatura tienen su origen en dos hechos cuyas consecuencias perduran hasta hoy: por una parte, la interpretación sesgada que se ha hecho de la Poética aristotélica, principalmente de los conceptos de mímesis y verosimilitud, y, por otra, el prejuicio cristiano (y particularmente católico) contra la idea de imaginación creadora en el arte. Ambos elementos tuvieron una gran influencia en una literatura como la española, epítome del Realismo, y en la que, como veremos, sí hay una presencia de lo fantástico (incluso en el mismo Cervantes), pero tuvo que ser disimulada por temor a represalias o críticas.Serán los románticos los que acaben (brevemente) con las desdichas de la literatura fantástica y defiendan este tipo de literatura como vehículo de realidades tan propias del ser humano como las realistas. Siguiendo esta misma línea de pensamiento, hoy en día también existen diversas corrientes que reivindican la literatura fantástica como medio de acceso a una realidad simbólica que, aunque imaginada o creada, es realidad profunda del ser humano.

From Head-hunter to Organ-thief: Verisimilitude, Doubt, and Plausible Worlds in Indonesia and Beyond

In the last few years, occult head-hunters – elusive figures that have haunted communities and the public imagination in Indonesia since at least colonial times – appear to have adopted a novel and troubling tactic. Instead of decapitating their victims and using the heads in construction rituals as they are said to have conventionally done, head-hunters are now allegedly harvesting their victims’ organs to sell them on the global market of body parts. Based on a comparison of ethnographic material from North Maluku, a province in the eastern part of Indonesia, and news reports in regional and national papers, I trace how accounts about headhunting have morphed with narratives about organ theft. I argue that this plasticity is not a merely a change in symbolic ideas of the occult that reflects changing political and economic realities. Rather, I propose that their turn to organ theft enrols head-hunters in a contemporary and global ‘travelling package’ that includes and entangles organ trafficking practices, media accounts, political imaginaries, and social anxieties within the same field of reality and possibility, a field of verisimilitude in which fiction and fact, rumour and reality, are fundamentally blurred. The article proposes a ‘more-than-representational’ approach to the organ-stealing head-hunter that sees him not just as a representation of particular political and historical circumstances but as a co-producer of these circumstances, of particular political worlds and their attendant scales of anxiety. This approach, I argue, challenges the epistemological distinction between symbolic representation and political reality that informed (but also incommoded) the analyses of headhunting rumours in the 1980s and 1990s – and that continues to inform anthropological analyses of ‘the occult’ more generally.

La Narrativa de la Revolución Mexicana: periodo literario de violencia

The purpose of present paper is to analyze and reflect on general delimitation of literary period of narrative of the Mexican Revolution, which began in 1915 and ended by about the mid-1940s. In addition, this objective implies to recognize violence as an important feature of this narrative period. Aforementioned reflection is going to allow to study that sociocultural moment of great political and social importance in Mexico. Albeit, from the viewpoint of a symbolic reality and under a specific ideology and literary scheme, with an undeniable flavor of truth, despite the fact that is considered a fictitious discourse. It is found in the present paper that this literary period represents, from a fictional dimension, political questions of Revolution, as well as the situation of social injustice in Mexico. Although from a peculiar perspective: the violence. As such, violence can be considered a distinctive feature not only of this literary period, but also of the historic moment of social fracture.

Social Construction Theory of Reality: A Case Study of Anti Anorexia Campaign Poster

Although Constructivism Theory of reality is categorized as a Subjective Theory, in terms of the construction process, it also had an objective feel. This could be observed in the three forms of realities that became the entry concept, namely: Objective Reality, Symbolic Reality, and Subjective Reality. The aim of this study was to analyze and understand a cultural tendency today's society through the lens of a philosophical. The philosophical theory of culture which had been regarded as something far beyond the reach became clear glasses in a tendency to see and understand the socio-cultural community. This research told about the dangerous of socio-culture community that could affect someone’s life. In this case was people who suffer anorexia and bulimia. This phenomenon could be avoided by doing campaign and some advertisement about the danger of this disease. The research method was assessing visual data in the form of a social campaign poster, study or library research, strengthened with the supporting theoretical basis study. In this research, the data obtained from photo documentation, literature study through books and scientific studies regarding social issues related to the theme. This research finds out that society, in general, is associated with the philosophical and socio-cultural studies. It is expected to occur a parallel relationship between disciplines (social, cultural, philosophical) and practices that occur in people's daily behavior.

Kim jest Bóg i gdzie mieszka? Analiza semiotyczna postaci Boga w percepcji dziecięcej w rodzinach praktykujących katolików

The text concerns the issue of children’s perception of God. I link it to the semiotic analysis and Charles Sanders Peirce’s triadic concept of sign. Making use of the theories as well as the interviews concerning the perception of the character of God I demonstrate that the child interprets the world through contact with symbolic reality and through giving reality some meaning. Giving meaning applies to listening to the message as well as to analysing the conditions under which it occurred in a specific situation and finally to interpreting received content. The analysis of the interviews was done on the basis of semiotic analysis.

«Код культуры» как культурологическая категория

<p>Статья посвящена рассмотрению категории «код культуры» в культурологическом аспекте. Автором обобщен опыт рассмотрения кода культуры лингвистами, антропологами, социологами, культурологами. Определены основные подходы к определению кода, ориентированные на проблематизацию самого понятия и раскрытие частных элементов культуры в их историко-культурной значимости и социальной памяти. Новизна авторского исследования состоит в рассмотрении кода культуры как культурологической категории, отражающей и систематизирующей опыт семиотических, лингвистических и других исследований в этой сфере.</p><p>Культура как знаковая реальность способна аккумулировать смыслы, сохранять их и подвергать изменениям внутри пространственно-временного континуума. Трансляция и интерпретация смыслов осуществляются на социальном уровне. Роль субъекта как интерпретатора кодовых ценностей культуры является значимой, так как актуализация и дальнейшее функционирование кода напрямую зависят, с одной стороны, от личностного интереса, и с другой — от потребности общества в нем.</p><p>Код культуры определяется автором как совокупность знаков и их комбинаций внутри историко-культурного периода, получившая вербальное и (или) невербальное выражение в текстах культуры, обладающая интерпретативной устойчивостью в пространственно-временном континууме и сохраняющая коммуникативный потенциал на уровне личностного восприятия и социально-культурных практик.</p><p>Основными характеристиками кода культуры являются интерпретативная устойчивость и коммуникативные возможности. Репрезентативность текста культуры есть отражение его смыслового потенциала, благодаря силе и яркости которого образ эпохи предстает как многогранная реальность. В этом случае сама культура обретает язык и возможность «говорить» через текст. В зависимости от типа фиксации информации и способа ее «хранения» код находит свое воплощение в разнокачественных текстах (вербальных и невербальных). Каждая эпоха формирует кодовую систему, обладающую универсальным характером, но предлагаемый набор культурных кодов имеет отличительные особенности, например, в традиционном, индустриальном и постиндустриальном обществах.</p><p>Прочтение и интерпретация кода представляют собой субъективный процесс и зависят от личностного восприятия и особенностей содержания и бытования социально-культурных практик.</p>

The New Geography of Journalism Research

In this essay, I consider the challenges of doing research in a shifting domain, where technology has made the concept of journalism itself problematic. For many years, I have used (in my own work with Shoemaker on media sociology) a levels-of-analysis hierarchy of influences perspective to sort out the factors impinging on the symbolic reality produced by journalism, but a “spatial turn” has made concepts of fields, spheres, and networks much more relevant. Understanding these spaces requires thinking in less media-centric terms as we identify the newly coupled assemblages put together in producing digital journalism, beyond its traditional institutional containers. These include algorithmically restructured atomic units of news in content and different configurations of global journalism. A new wave of ethnographies has begun to tackle these challenges, using the kind of thick description that characterized the field in the pre-digital era.

Makna Perpustakaan Sekolah: Studi Makna Perpustakan Sekolah Bagi Guru Sekolah Dasar di Kecamatan Minggir, Kabupaten Sleman

A school library that exists in all levels of schools is a facility that supports the process of productive learningfor thefuffillment of information needs especially literature and the information deriving from the teachers. This article is written in response to the problem encountered in school libraries particularly at the elementary school at Subdistrict of Minggir District of Sleman with poor facilities, limited collection and aquisition and management. These conditions will indirectly affect the utilization of the school library by the teachers at elementary schools. This writing is meant to help teachers at elementary schools to understand the meaning of the library within the school. Approach to the analysis is based on the theory of social construction introduced by Peter L. Berger mtd T. Luclcrnan. We can use the concept of meaning and rests on thefact that there are objective reality, symbolic reality, and subjective reality. It is emphasized that the objective reality would affect the return to a subjective reality through a process of internalization. Subjective reality is inseparable from the process of socialization. Subjective reality affects the externalization process at the end. This condition can be associated with the birth of understanding what has been and will be done by the teacher in an elementary school library in the symbolic reality. Finally, this study reveals that there are two typologies ofteachers; professional staffmembers and deserter.

The Symbolist roots of modern art

Contents: Introduction, Michelle Facos and Thor J. Mednick. Part I Structure: Idealist 'grand visions', from Nikolaos Gyzis to Konstantinos Parthenis: the unacknowledged Symbolist roots of Greek Modernism, Antonis Danos Otherness, Symbolism, and Modernism in Serbia: Leon Koen, Davor DA3/4alto Metaphysical longing: the Modernist idiom of Karol Hiller's visual work, Irena Kossowska The role of Russian Symbolist painting for modernity: Mikhail Vrubel's reduced forms, Josephine Karg The open-ended artwork and the Symbolist self, Marja Lahelma States of transition: the Femme Fatale in the art of Fernand Khnopff and Leonor Fini, Rachael Grew Un coup de dessin: looking at the blanks in Mallarme and Khnopff, Andrew Marvick 'Cristalliser leur pensee': Emile Galle's Pasteur Vase and the aestheticization of scientific imagery in fin de siecle France, Serena Keshavjee Edouard Vuillard and the ornamental drift: among the carpets in Large Interior with Six Persons, Martin Sundberg Matisse and Mallarmean poetics, Margaret Werth I object: the devolution of form in Vilhelm Hammershoi and Willy Orskov, Thor J. Mednick. Part II Theory: True art and pseudo art in Symbolist discourse, Anna Brzyski Representation in the age of mediumistic reproduction, from Symbolism to the Bauhaus, Allison Morehead and Elizabeth Otto Of puppets and Pierrots, skeletons and masks: James Ensor's Symbolist staging of modernity, Susan M. Canning De Chirico and the fin de siecle: the metaphysical paintings and their relationship to Symbolism, Nicholas Parkinson The relocation of spirituality and Rouault's Modernist transformation of Moreau's proto-Symbolist techniques, Katie Larson From false objectivity to new objectivity: Klinger's legacy of Symbolic realism, Marsha Morton. Index.

Beyond Socio-Materiality and Sense-Making: Planting Symbolic Power and Critical Realism into Strategy-As-Practice Logic

Strategic practice is inherently a social practice shaped by the immediate social context, but capital power does not have a stronger presence in socio-materiality and sense-making. We argue that Bourdieu’s relational mode of thinking mode and Archer’s critical realism should be tapped into Strategy-As-Practice (SAP) research. Strategic discourse researchers “have limited understanding of how individuals become strategists, or even how some individuals in organizations come to be perceived as ‘strategic’ whereas others come to be routinely classified as non-strategic and excluded from studies of strategizing. Thus we have much to learn from paying closer attention to strategic discourse and subjectivity” [1]. This paper describes Bourdieu’s practice theory and suggests that by this lens we can better understand strategy as power relation construction through which symbolic capital is translated into symbolic value in a strategy transformation organization. Such shift of power relations is viewed as accepting relational mode of thinking and critical realism in strategic practice. From symbolic power perspective, character status and role prestige are ascribed to strategy. Implementation of strategy is configuration of power relation designed by strategists. By exploring strategy as social inclusion and distinction, we review strategy discourse beyond social-materiality. We also apply symbolic capital of Bourdieu’s theory to explain world-making beyond sense-making of strategy. We argue that strategies are not based on conscious calculation but rather results from unconscious dispositions towards a particular way of social recognition and inclusion. Strategic discourse analysis maybe has not initially recognized that strategy discourse is a form of symbolic capital used by strategists who wish to bolster social status.

Symbolic Reality Construction

Symbolic Reality Construction

Spiritual Exegesis as an Ascetic Performance in Gregory of Nyssa

This essay is an exploration of the ascetic functions and possibilities of “spiritual exegesis.” By applying interdisciplinary performance theory to the writings of a key late ancient ascetic theorist, Gregory of Nyssa, it develops an understanding of spiritual exegesis as a textual performance enacting the ascetical agenda of transformation of the self. I argue that an act of interpretive engagement with Scripture in Gregory’s writings does more than offer a conceptual context for and a mythopoetic authentication of the ascetic praxis. It also encourages a reorientation of the reader’s habitual perceptions, of the text that one encounters and of oneself. By staging a process of an imaginative layering and stripping of identities and pulling the audience into the construction of a shared symbolic reality, this exegetical performance induces an experience of alternative realities and selves.

Images of Leadership Development From the Inside Out

The Problem With the codification of leadership into frameworks, models, and theories that can be taught, leadership, an art that is essentially subjective, symbolic, and context-specific, is “translated into” an objective, pragmatic, and universal domain. Development can be elusive when approached from this universal perspective if external models distract leaders from exploring their own views and practices of leadership. The Solution This article explores the subjective and symbolic reality of those in leadership roles to discover what leaders can learn about their leadership and its development from awareness of their own mental models. These models are illuminated by an exploration of leaders’ naturally occurring metaphors and implicit leadership theories (ILTs) using clean language to acknowledge experience exactly as described while minimizing external influence or interpretation. The Stakeholders Leadership development practitioners can benefit from the innovative personalized approach to surfacing and exploring leaders’ own metaphors facilitated by clean language, offered in this article. Examples are given of the range of leadership metaphors surfaced with this method. Researchers can appreciate a novel approach to qualitative research interviewing and identify future research in surfacing ILTs through naturally occurring metaphor facilitated by clean language.

The Contemporary Appeal of Artificial Companions: Social Robots as Vehicles to Cultural Worlds of Experience

“Universal projection” is the term Thomas Luckmann uses to denote man's innate capacity to project his own “living body” onto everything he encounters in the world, and Luckmann lists a number of qualities that cancel the projection. For example, the lack of perceptible transformations on the outside of an object is perceived as an indication of the absence of a responsive inside. This list can serve as a how-not-to guide to building that piece of advanced technology known nowadays as an “artificial companion.” Drawing the border of the social world alongside that of the human world—which is typical of Western modernity—is not an ontological given but rather an evolutionary outcome, that is, a result of social construction. The de-socialization of large parts of the life-world leads to its de-animation, which is closely linked to the emergence and organization of a separate religious symbolic reality. The tendency to endow objects with qualities reminiscent of living subjects contrasts markedly with this. The possibility of programming advanced machines in accordance with one's own wishes, and machines' “ability to learn,” appear to play an important role in the ascription process. Social scientists recognize one of the origins of this development in the meta-process of individualization. From a psychoanalytical perspective, modern Westerners are suffering from relationship fatigue. This fatigue prompts us to endeavor to substitute human relationships with relationships with “nonhumans.” Mediatized communication practices are seen to have a supportive effect in this regard. The article discusses some of these interpretations and contrasts them with an alternative hypothesis on the appeal of artificial companions.

Symbolic Approach to Education in Ethics

Symbolic approach to education in ethics reinforces our needs for sense, imagination, feeling, spontaneity, language, intuition, and judgments. Symbolic reality expresses the core of humanity by means of the embodiment of infinitum in finite. Symbols are zipped files and our goal is to acquire the right program to unzip them properly. Hermeneutic articulation of symbols in Art, suggested by Gadamer, Cassirer and Ricoeur, were the basis of our research. Symbolic approach promotes a sensitive differentiation between Good and Bad, leads to the development of moral sensitiveness, self-identification and integrity/.

Citying in the Anthropocene

Historically, cities have been the repository and medium for our collective works, aspirations, and celebrations, driven by the promise of prosperity, wellbeing, and societal accord. Contemporary cities are technologically mediated in a manner that is reconfiguring the spatial and temporal conditions of the urban realm at an unprecedented scale and pace. We are experiencing a substantial transmutation of the material, utilitarian, everyday, spectacular, and symbolic reality of the urban, and with it, our capacity to be urbane, together. Although the design, construction, and operation of cities is seen as chiefly a practical and technical challenge, the “how” must be guided by questions of a fundamental, axiological nature – that is to say, questions concerning the values, ethics, qualities, political and aesthetic experience of urban life. Such qualitative values are most potently expressed in the artefacts and events of a meaningful and productive cultural life. Understanding the relationship between variously formal and informal modes of urban collectivity – referred to in this paper as citying – and the formal practices of city-making as a sophisticated cultural and technical enterprise motivates this inquiry. Furthermore, it will be argued here that such questions concerning culturally defined notions of values are inseparable from our ever-present awareness of humanity’s role in whole-scale environmental degradation otherwise known as the era of the Anthropocene. Thus, a triad is formed – culture–technology–environment – that fundamentally defines the way in which we make and inhabit contemporary cities.

Construyendo los cuerpos “perfectos”. Implicaciones culturales del culto al cuerpo y la alimentación en la vigorexia

The cult of the body phenomena is ever more present in contemporary complex societies; feeding habits and physical exercise have become the two main paths for pursuing hegemonic guiding principles for the body. This article leads off with the concept of the body as a symbolic reality, a place where society and culture manifest themselves, as well as feeding habits as a social fact. We analyze the phenomena of megarexia as a reflection of the radicalization and distortion of what is desirable as well as society’s contradictions and their repercussions in dietary guidelines.