Multimodal Semiotics of Spiritual Experiences: Representing Beliefs, Metaphors, and Actions

Traditionally, spiritual experiences have been considered "ineffable," but metaphors pervade the representations of certain concepts of the transcendental in an attempt to talk about such abstract ideas. Whether it be during the description of a vision or simply talking about morality, people use conceptual metaphors to reason and talk about these concepts. Many representations of God, spirits, or the afterlife are culturally based, but whereas some may differ based on individual experiences, others seem to have a more universal character. From a phenomenological point of view, it seems that the descriptions are contingent and not necessary, that is, the language a believer is exposed to may influence, but not condition a priori, his or her own spiritual experience as Constructivists have thought. People's views about themselves and the world around them are deeply rooted in their conceptual systems, which are created by their experiences and their bodily interactions with the world, whether it's having to do with gravity in the case of UP and DOWN, or what our individual and social concepts are. When people talk about religious and spiritual concepts, they are revealing a great deal about their world and themselves and the way they interact with it. Concepts dealing with people's system of beliefs are very "meaningful" for the individual, and the more entrenched a frame of mind is, the less plastic it is, a fact confirmed by the neurosciences, which claim that it is difficult to break down and reconstruct certain synaptic structures of the brain. How do today's common "faithful" relate to certain metaphors about spiritual concepts transmitted by their faiths? What do these metaphors say about the individuals' concepts of themselves and their world? I will explore some of my own conclusions concerning conceptual metaphors and figurative language collected in various sacred texts and during a series of interviews of religious people with different backgrounds of religious systems. The data include linguistic expressions as well as gesture. Moreover, the interviewees were asked to draw on paper certain experiences of religious nature and then to describe their pictures. My investigation will try to shed new light on the phenomenology of religious experiences and personhood, using cognitive linguistics as a prime tool of analysis

How Body and Soul Interact with the Spiritual Mind

Cognitive Linguistics as an enterprise provides new theoretical and methodological instruments in understanding the relationship between people’s thoughts and the language they use. Spiritual and religious experiences (particularly the ones involving some type of revelation from or communication with a transcendent being) are especially interesting since they involve some type of external, physically invisible force or agent, contributing an “ineffable” quality to the phenomenon. However, people can and do describe such events, and metaphors and blends pervade the representations of certain concepts of the transcendental when attempting to talk about such abstract ideas. One of the main tenants of Cognitive Linguistics is that people’s views about themselves and the world around them are deeply rooted in their conceptual systems, created by their experiences and their bodily interactions with the world, whether they be physical, psychological or social. \ud People who practice spirituality reach certain states by means of personal or collective rituals, such as prayer, meditation, and bodily procedures involving discipline, as is the case of fasting or re-understanding pain. When they then communicate certain religious and spiritual concepts, they are revealing a great deal about themselves and their world and the way they interact with it. Concepts dealing with people’s system of beliefs are very “meaningful” for the individual, and the more entrenched a frame of mind is, the less plastic it is, a fact confirmed by the neurosciences which claim that it is difficult to break down and reconstruct certain synaptic structures of the brain. \ud \ud But how do people who have had such awesome experiences represent these supernatural encounters and their states of being? What is the relationship between the concepts of body and soul in devotees who torture their bodies, who have out of body experiences or who describe a body possessed by other spirits? What does the language they use say about the individuals’ concept of themselves and their world? \ud \ud I will present some of my own research data containing conceptual metaphors and blends collected in various sacred texts and during a series of interviews of people who claim to have had such supernatural experiences. The data includes linguistic expressions as well as gesture. Moreover, the interviewees were asked to draw on paper certain experiences of spiritual nature and then to describe their pictures. My investigation will try to shed new light on the phenomenology of spiritual experiences and personhood, using cognitive linguistics as a prime tool of analysis.\u

Выявление методом МОГТ-3D и картирование выбросоопасных зон (в условиях Карагандинского угольного бассейна)

Traditionally, spiritual experiences have been considered «ineffable», but metaphors pervade the representations of certain concepts of the transcendental in people's attempts to talk about such abstract ideas. Whether it be during the description of a vision or simply talking about morality, people use conceptual metaphors to reason and talk about these concepts. Many representations of God, spirits or the afterlife are culturally based, but whereas some may differ based on individual experiences, others seem to have a more universal character. From a phenomenological point of view, it seems that the descriptions are contingent and not necessary, that is, the language a believer is exposed to may influence, but not condition a priori, his or her own spiritual experience as Constructivists have thought. How do today's common believers relate to certain metaphors about spiritual concepts transmitted by their faiths? What do these metaphors say about the individuals' concept of themselves and their world? After presenting a general overview of Multimodal Cognitive Semiotics, this paper draws some conclusions concerning conceptual metaphors and figurative language based on data collected in various sacred texts and during a series of interviews of believers with various backgrounds in terms of religious systems, in particular two Christian street preachers and a Satanist. The data includes linguistic expressions as well as coverbal gesture. The interviewees were also asked to draw on a piece of paper certain experiences of a religious nature and then to describe their drawings. Finally, I analyze what happens when new frames and metaphors are introduced into believers' habitual conceptual systems and the conceptual phenomenon of «source domain lamination». My investigation aims to shed new light on the phenomenology of religious experiences and personhood, through the analysis of multimodal metaphors and using cognitive linguistics as a primary tool of analysis

Figures of speech : figurative expressions and the management of topic transition in conversation

In conversation, speakers occasionally use figurative expressions such as “had a good innings,” “take with a pinch of salt,” or “come to the end of her tether.” This article investigates WHERE in conversation such expressions are used, in terms of their sequential distribution. One clear distributional pattern is found: Figurative expressions occur regularly in topic transition sequences, and specifically in the turn where a topic is summarized, thereby initiating the closing of a topic. The paper discusses some of the distinctive features of the topic termination/transition sequences with which figurative closings are associated, particularly participants' orientation to their moving to new topics. Finally, the interactional use of figurative expressions is considered in the context of instances where their use fails to secure topical closure, manifesting some conflict (disaffiliation, etc.) between the participants

Internal Realism and the Reality of God

How do religions refer to reality in their language and symbols, and which reality do they envisage and encounter? on the basis of some examples of an understanding of religion without reference to reality, I first answer the question of what ”realism’ is. realism has been an opposite concept to nominalism, idealism, empiricism and antirealism. The paper concentrates especially on the most recent formation of realism in opposition to antirealism. In a second section the consequences for philosophy of religion and theology are considered. How the reality, as it is considered in philosophy of religion and in theology, has to be characterised, if and how this reality is relevant for human beings, and what its relation is to everything else, can only be answered and clarified in a presentation in a language that is specific for this reality, the reality of God

A CEFR- Based Comparison of ELT Curriculum and Course Books used in Turkish and Portuguese Primary Schools

This cross-cultural study aims to explore to what extent a macro-level language policy, the Common European Framework of Reference for Languages (CEFR) (CoE, 2001), is implemented at micro-level contexts, more specifically, primary English classrooms in Turkey and Portugal. This study investigated the 3rd and 4th grade course books and the Turkish and Portuguese English language curricula through content analysis and cross-cultural comparison. The course book analysis was carried out with reference to language skills as suggested in the CEFR, intercultural characteristics of the course books, and A1 level descriptors. Results highlight similarities and differences in both countries in terms of the implementation of the CEFR and representation of A1 level descriptors in course book activities in primary English classrooms. Implications refer to the importance of teacher education, preparation of age and inter-culturally appropriate materials for primary levels and necessities for sustainable and consistent language policy and planning

Stance-taking in Spanish-speaking Preschoolers' Argumentative Interaction

The aim of this study is to determine what linguistic resources are used for stance-taking in confrontational interactions. For this purpose, we analyze 70 argumentative sequences in spontaneous peer conversations during play situations of 4 dyads (2 mid and 2 low socio-economic status backgrounds) of 4 to 7-year-old Argentinian children. Stance-taking relies on the use of evaluative language, understood as the markers of speaker's attitude (reference to internal states such as attribute, cognition, emotion, intention, and reported speech, [Shiro, 2003]); and the use of evidential markers, understood as speaker's reference to the status of the information in the utterance (causality, concession, capacity, deontic and epistemic modality, and inference, [Shiro, 2007]), including markers of politeness which serve to mitigate (or intensify) the confrontation (Watts, 2003). Our findings describe the evaluative resources used for stance-taking strategies produced by children at this early age in confrontational interactions with their peers.Fil: Shiro, Martha. Universidad Central de Venezuela; VenezuelaFil: Migdalek, Maia Julieta. Consejo Nacional de Investigaciones Científicas y Técnicas. Oficina de Coordinación Administrativa Saavedra 15. Centro Interdisciplinario de Investigaciones en Psicología Matemática y Experimental Dr. Horacio J. A. Rimoldi; ArgentinaFil: Rosemberg, Celia Renata. Consejo Nacional de Investigaciones Científicas y Técnicas. Oficina de Coordinación Administrativa Saavedra 15. Centro Interdisciplinario de Investigaciones en Psicología Matemática y Experimental Dr. Horacio J. A. Rimoldi; Argentin

Perception, Evidence, and our Expressive Knowledge of Others' Minds.

‘How, then, she had asked herself, did one know one thing or another thing about people, sealed as they were?’ So asks Lily Briscoe in To the Lighthouse. It is this question, rather than any concern about pretence or deception, which forms the basis for the philosophical problem of other minds. Responses to this problem have tended to cluster around two solutions: either we know others’ minds through perception; or we know others’ minds through a form of inference. In the first part of this paper I argue that this debate is best understood as concerning the question of whether our knowledge of others’ minds is based on perception or based on evidence. In the second part of the paper I suggest that our ordinary ways of thinking take our knowledge of others’ minds to be both non- evidential and non-perceptual. A satisfactory resolution to the philosophical problem of other minds thus requires us to take seriously the idea that we have a way of knowing about others’ minds which is both non-evidential and non-perceptual. I suggest that our knowledge of others’ minds which is based on their expressions – our expressive knowledge - may fit this bill

Vocabularies of Motive and Temporal Perspectives: Examples of Pension Fund Engagement and Disengagement

Prior research on institutional investors’ role in corporate governance draws a distinction between engaged and disengaged pension funds. The aim of this study was to shed more light on how pension fund practitioners talk about engagement and disengagement. Using insights from 35 in‐depth, semi‐structured interviews and round‐table discussions with pension fund trustees, executives, investment officers and financial intermediaries, we identify different types of vocabularies and temporal perspectives used to account for different stances towards engagement. We highlight a tension between a seemingly causal relationship between accounts and future behaviour and argue that these ‘accounts’, ‘vocabularies’ and ‘uses of the past’ in themselves need to be treated as an object of study because they may represent not simply the individual motivations but rather the expressions of extant norms in the broader social context of financial markets. An important policy implication is that perceived realities of investment are unlikely to cause a change in pension fund behaviour because participants seem to decouple their view of the world from their impact on the world