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L'articolo offre un'introduzione generale all'evento del concilio di Nicea del 325, cercando di rispondere in maniera essenziale alle domande sulle motivazioni che l'hanno provocato, i suoi protagonisti, le modalità di svolgimento e gli esiti finali. Si ribadisce la priorità della motivazione teologica, di cui si cerca di delineare gli argomenti generali, evitando schematizzazioni in una situazione che si presenta frastagliata e diversificata in entrambi gli schieramenti. Si sottolinea l'importanza della figura dell'imperatore Costantino, che per la prima volta indisse e guidò un'assise di vescovi e che fu determinante nell'appoggiare il gruppo che si impose poi al concilio. Infine, si cerca di seguire le discussioni che portarono alla scelta di redigere un Simbolo di fede capace di raccogliere sensibilità diverse proprio attraverso la scelta di alcuni termini, in primis homoousios, che indica l'uguaglianza di sostanza tra Padre e Figlio, diventando dalla metà del secolo IV in poi la nota distintiva del credo niceno. Le fonti antiche, che rimangono sempre determinanti, lasciano molte incertezze interpretative, ma sono anche uno stimolo a continuare un percorso di approfondimento per comprendere meglio un avvenimento che presenta molti elementi di novità nella storia della chiesa e della fede. [ABSTRACT FROM AUTHOR]

With the title Patientiae Triumphus, the Dutch engraver Dirck Volckertsz Coornhert composed a series of eight prints inspired by the designs of Maarten van Heemskerck. The collection is composed following the style of Petrarch's Trionfi. The first plate in the series is The Triumph of Patience, and the remaining engravings utilize biblical characters as exempla of this virtue: Isaac, Joseph, David, Job, Tobias, Saint Stephen and finally, Christ. Similar to emblems, each engraving is accompanied by a Latin epigram. [ABSTRACT FROM AUTHOR]

We seek to understand the sociation processes produced from the manifestations of Arrastão do Pavulagem as a collective creation and manifestation of popular culture in Pará. The investigation considered the scenario of denial, emptying and dismantling of the cultural apparatus of the Brazilian State in the Bolsonaro government and the implications that occurred due to the Covid19 pandemic. Thus, we seek to understand, how this phenomenon-object, the Arrastão do Pavulagem, became one of the great symbols of Pará culture by fostering relationships and identification processes present in the urban Amazon, Belém do Pará. The methodology adopted for understanding the phenomenon was participant observation, from an ethnographically inspired stance, complemented by interviews and dense description (Geertz, 1989). [ABSTRACT FROM AUTHOR]

The aim of this article is to characterize the use of algebraic language by grade 9 students, with regard to strategies, meanings and difficulties. For that, we discuss the productions resulting from solving an algebraic task by six students. The results show the use of symbolic strategies and strategies based on informal reflection and the attribution of appropriate meanings to symbols, but a limited willingness to search and revise the meanings of algebraic expressions. Using parentheses, multiplying monomials and expressing relationships present in the context of the problem stand out as the students' main difficulties. [ABSTRACT FROM AUTHOR]

The contribution summarizes the contents, method and perspectives of the conference «Nicea andata e ritorno. Traiettorie di un Concilio» [Nicea round trip. Trajectories of a Council] organized by the Patristic Area of the Theological Faculty of the Triveneto in Treviso on October 14th, 2023. The Conference saw the engagement of all the teachers of the Area not only at the planning and organizational level, but also through the contributions offered during the study day. After agreeing on the historical-theological framework, the perspective chosen, among the many possible, was to privilege three areas of particular interest in view of a contextualized and effective transmission of the faith, that is: language used, attention to the characteristics of the territory and protagonists engaged in preaching who, in our case, are the bishops of the ecclesiastical province of Aquileia. [ABSTRACT FROM AUTHOR]

The article explores the twentieth-century transformations of the 'heroic personality', focusing on modern challenges to human self-identification. By analyzing the interaction between the heroic category and the sublime, the authors reveal fundamental concepts of human existence and their manifestations in twentieth-century literature, encompassing linguistic, philosophical, and cultural dimensions. Aesthetic considerations serve as a vehicle for understanding the linguistic semantics underlying the transformations of heroism. The article also explores the role of educational policy as a linguistic cornerstone in contemplating the heroic category, highlighting its influence on societal reflections. The polyvector nature of interpretations surrounding heroism across linguistic, cultural, analytical, sacral, and philosophical domains is underscored, emphasizing the multifaceted exploration of this phenomenon within humanity's heritage. Furthermore, the article emphasizes the profound impact of literary heritage as a catalyst for shaping the consciousness of the heroic personality, emphasizing its role as a sensory and emotional architect. The conclusions drawn from this analysis encapsulate the cultural and historical dimensions of the evolution of the heroic personality, encompassing signs, imagery, accents, and semantic nuances. [ABSTRACT FROM AUTHOR]

This article explores the concept of symbol from the perspective of liberation. It applies the notion of symbol to the people who participate in the processes of liberation of those who are poor and excluded from society. They are symbols of God the liberator. In this sense, our study understands the person of Oscar Romero as someone who represents the people who struggle for their liberation, and therefore, as someone who is a symbol of God the liberator. Methodologically, as a first step, this article defines what a symbol is, especially from the perspective of Karl Rahner. Hence, this study understands a symbol as a reality that represents or makes present another reality. As a second step, this article applies the concept of symbol to the figure of Romero in three ways. Firstly, Romero is a symbol of the crucified people, which includes, on one hand, those who are passive and innocent victims of social injustice, and on the other hand, those who actively give their lives and are killed for defending the rights of the poor. Secondly, Romero symbolizes the spirituality of liberation. Having the option for the poor as a basic principle, this spirituality includes love for the poor, the integration between prayer and praxis, the discernment of the signs of the times, and the work for justice and reconciliation. Finally, Romero is a symbol of God’s self-communication in grace. God reveals God’s self in and through symbols. Thus, Romero is a symbol of God the liberator, that is, a God who loves and cares for the poor. However, Romero is a symbol of his people. Therefore, the crucified people represented by Romero are also symbols of God. This analysis concludes that God the liberator, in and through the symbolic figure of Romero, invites all men and women to be symbols of liberating grace. [ABSTRACT FROM AUTHOR]

Modernist symbols are frequent in Lorca’s works. In this article we analyze the representations related to water that we have found in Libro de poemas (1921), de F. G. Lorca. In this investigation we consider that the symbols related to water are feelings of the poet and also universal meanings of human existence. To carry out the study, we have applied the methodology based on the Poetics of the Imaginary (Durand, Bachelard), the universal symbolic cataloging system relates meanings to the search for the meaning of life– The analysis indicates that the meanings of the symbols (sea, river, rain...) offer a system of relationships that unites the feelings of the poet and the anthropological reality. We conclude this investigation and consider that the symbolic world –folkloric sources and Symbolism– contributes to the expression of sadness in the collection of poems. [ABSTRACT FROM AUTHOR]

The symbol of the stone has been a constant in the Peruvian poetic tradition of the 20th century, with a development in which different symbolic constructions can be appreciated. Among them, the identification or relationship of the stone with the mother is found in several authors with different formulations and derivations: from the stone as a constant symbol in the work of César Vallejo, identified with the grave and the cradle and therefore linked to the mother (with birth and death), mother stone and stone-pillow on which to lay the head that also appears, with a different formulation, in César Moro, to the new stone-pillow by José Watanabe, in whose work we can find the image of the winged stone that receives life and turns it into a grave. This article analyzes these symbolic constructions of the stone in order to outline a common thread and a reflection on the relationship of the three authors around the symbol. [ABSTRACT FROM AUTHOR]

The ambiguity of traditional sexual roles would have burst into the art of the beginning of the twentieth century, passing it down to our days through changed and confusing roles that are interpreted numerous times by creative men capable of interpreting their female counterpart through the symbols of the unconscious. This new approach to the male sexual role would constitute an important part of its nature, while at the social level it would constitute a transformative force where the feminine begins to have renewed power, putting an entrenched patriarchy in crisis. In this article, we will see how in the art of male artists the union of opposites would condense into unity presenting itself as a bisexual and totalizing being that reveals to us a new man, capable of manifesting his feminine side as a critical alternative that breaks with conventions social, linking with our evolutionary past, but also with our future. [ABSTRACT FROM AUTHOR]

This article analyzes the construction of childhood in the novels El mercurio (1968), El río de la luna (1981) and Esta pared de hielo (2005), by José María Guelbenzu, in the light of the mythical-symbolic concepts of Bachelard and Durand to demonstrate that it functions as a primitive absolute to which it is sought to return constantly, since it protects the characters until the imminent clash with adult reality. This to conclude that in their adulthood the characters observe childhood with the desire to return there, this has a palliative function through memory and word, therefore, Guelbenzu's narrative proposes the return to the child environment trough literary images to preserve that world of fantasy. [ABSTRACT FROM AUTHOR]

The article analyzes the differences and similarities in the concepts of symbol and symbolization between Freud, Durkheim, and Mauss. While Freud focuses on the individual unconscious and sexual desire as the basis for unconscious representation activity, Durkheim and Mauss emphasize the collective and social dimension of symbolism. Although there are differences between them, there are also points of convergence, such as the universality of the symbol. The article highlights the complexity of human reality and the need to consider different perspectives. [Extracted from the article]

The meme is an everyday metaphorical realization. Although its virtual presence is currently inescapable, its creation requires astuteness and poetic skill. The objective of the following article is to explore the metaphorical property of the meme and its existence as poetics of the 21st century through a documentary methodology and from a philosophical-sociological perspective. It begins with the importance of similarity in metaphorical composition. The unreflective copula (implicit as if) and its role in the existential generation of experiences and objects are explored. Next, the representative power of the meme is addressed through the philosophy of Nelson Goodman in The Languages of Art. The relationship of the meme with the reference, the denotation and the possibility of informing and communicating through emotion are examined. Lastly, and by the hand of Paul Ricoeur in The living metaphor and Hermeneutics and action, the semantic innovation that the meme entails is proposed: A way of carrying out the adaptation of language to a world in constant expansion. [ABSTRACT FROM AUTHOR]

The study of religion from a Jungian perspective has been expanding in Brazil. The Jungian hermeneutic method is still little known. Thus, the article is characterized as theoretical, gathering important concepts in Jungian psychology, explaining how the symbolic hermeneutic method works, and discussing new methodological perspectives in Jungian research in dialogue with the contemporary world. The study also deals with the theme of religion, providing key concepts about the sacred. The results/analysis are related to the method of symbolic amplification of the narratives of São João do Guarani, a popular saint of the forest, worshipped in the Chico Mendes extractive reserve in Xapuri, Acre state. Mythical and symbolic metaphors are then applied to the narratives, considering the conceptual issue of archetype and collective unconscious, evoking the primary analogies and images that the tales produce. [ABSTRACT FROM AUTHOR]

In this paper I explore what it means to encounter the symbol as a meaningful object, or process, within the environment of the other-than-human. Using Jung's account in 'The spirit mercurius' of an enlisted Indigenous soldier who attempts to desert his barracks on hearing a native Oji tree calling him, I compare the evolving stages of consciousness theorised by Jung to explain this phenomenon with the progression discussed by him in his commentary on Dorn's coniunctio. My aim is to clarify Jung's understanding of the symbolically constellated and 'undifferentiated' worldview of what Jung calls the 'primitive'. I also draw on the work of Spitzform, Searles, Roszak, Fisher, Chalquist, Prentice and Rust in relation to the emerging field of ecopsychology, where consideration of a fundamental link between psychological and material existence - between psyche and ecos - has been proposed as an essential component of psychological theory, and in which our alienation from our natural surroundings has been identified as pathological. I include observations from my own experience of working therapeutically with clients in outdoor settings and I ask how a more ecosystemically integrated sense of self might be sought for a psyche that encounters symbolic material within its containing environment. [ABSTRACT FROM AUTHOR]

After a brief presentation of the project “God in Contemporary Literature”, some ideas about the relationship between symbol and literature are discussed, as well as the symbolism of light. Finally, reference is made to three literary texts related to this topic: The Razor’s Edge, a novel by W. Somerset Maugham; The Blue Bird, a play by M. Maeterlinck, and “Knowledge”, a poem by H. Hesse. [ABSTRACT FROM AUTHOR]

This essay analyzes the cultural aspects in the animated series Disenchantment, conducted by Matt Groening for Netflix in 2018. The series is carried out based on the cultural model for the millennial generation established by Carolina Delamorclaz in her PhD thesis (Universidad de Castilla-La Mancha, 2020). The theoretical approach to this production allows us perceive the complexity of the contemporary world in terms of otherness, racism, debates about gender, sex and deconstruction of meta-stories such as fairy tales. [ABSTRACT FROM AUTHOR]

Studies on the Maya elite mention the existence of titles, objects, gestures, and attitudes that symbolized the status and power of an individual or a social group, which are represented in Classic Maya monuments and objects. This paper briefly discusses the conceptualization of this kind of symbols and based on the studies that have been developed on the subject, the main characteristics that these symbols had among the Mayas of the southern lowlands during the Late Classic period are presenested; this serves as a referential framework to evaluate the existence of social status indicators in the elite tombs explored in Yaxchilán between 1978 and 1985. [ABSTRACT FROM AUTHOR]

In this essay I defend Cassirer's account of mythical culture against a series of critiques raised against his philosophy of mythology. Cassirer has been charged with neglecting the profane dimension of mythical culture and with presenting an inconsistent account of sacred being. In order to make headway on these critiques, I first demonstrate that Cassirer does in fact acknowledge the profane and its place in mythical culture. Through close conceptual and textual analysis, I reconstruct Cassirer's account of the sacred and the profane in "Myth as Form of Intuition" in the second volume of the Philosophy of Symbolic Forms. After demonstrating the presence of this distinction in Cassirer's texts, I reconstruct Cassirer's account of the emotive origin of the sacred in mythical culture. Finally, I show how Cassirer's the law of mythical culture is not inconsistent with the sacred, but is a further articulation of the form of sacred being. [ABSTRACT FROM AUTHOR]

It is an interpretation of Cassirer's philosophy of culture in which we seek to show how the displacement operated towards the field of symbols and meaning reconfigures the modern idea of critique. To do so, we first recover two interpretations of Cassirer's works in which the symbolic is tensioned between two major strands of 20th century philosophy, namely: philosophy of language and phenomenology. In a second moment, we try to show how such tensioning only dissociates what is, in the philosophy of symbolic forms, necessarily interconnected. To do so, we read the symbolic field as a field structured between the human-world relationship, based on a meticulous reconstruction of Cassirerian anthropology. Finally, in this movement of interpretation, we try to extract the consequences for another critique of reason, a critique now essentially linked to an ideal of pluralism and reinvention of the legacy of Enlightenment. [ABSTRACT FROM AUTHOR]

The work invites us to take a look at some of the symbols and references drawn from Western mythology and literature that have given an account of the way we have approached death, and how psychology itself has incorporated them to establish a way of approaching it, particularly the Jungian current. As he states: "The study of the unconscious is associated with images of the underworld, and the underlying contents below the threshold of consciousness" [ABSTRACT FROM AUTHOR]

In this article, I analyze Gilbert Owen's Book, of Ruth, emphasizing the fact that the criticism of this poet is divided into two: one, dedicated to pointing out the inextricable relationship between Owen's life and work; and another, more interested in pointing out the strictly literary mechanisms of self-representation. My objective is to understand Book of Ruth as an inescapable reference of these two analytical-critical paradigms, as well as to mediate between these two reading horizons. [ABSTRACT FROM AUTHOR]

It is fundamental for analytical psychology to understand images symbolically. However, Jung was aware of the non-symbolic and direct appearance of image in synchronistic visions and dreams. Therefore, there are two aspects of the non-symbolic: literal and synchronistic. Firstly, the pathology of the non-symbolic was explored in psychosomatic syndromes, trauma, borderline syndromes and autism spectrum disorder (ASD). Then the historical and cultural considerations show that dreams were shared and understood directly and non-symbolically in Japanese medieval times. Historically, the symbolic aspect emerged through the loss of this directness and is characteristic for the modern, western, and adult consciousness. However, the increasing prevalence of ASD and ambiguity between reality and virtual reality show that the contemporary world is again dominated by directness and the non-symbolic, which can be called 'postmodern consciousness'. [ABSTRACT FROM AUTHOR]

This article seeks to link art and archetypal psychology in the exploration of the psychic suffering of a population that has been forced to undertake a journey. It speaks of the power exercised by the collective over our psyche. I use a series of bronze sculptures called the bipedal migrant suitcase as a symbol of the migratory process, an image of the journey of those who must venture beyond the veil of the known to the unknown. A journey that addresses mysterious forces that restore the balance lost in the traveller, leading him to a destination that favours the presence of life-or-death forces. [ABSTRACT FROM AUTHOR]

Although Bachelard's entire philosophy of imagination is affected by a symbolic materialism which can play a mediating role in reverie's path, it is also true that the purpose of art, especially in poetry, is the search for truth, the lightning flash of insight, the deep apprehension of being itself, an experience that can hardly be given if we interpose, between the being of the thing/object and human subject, concepts or categories that seek a higher comprehension of the operational phenomena at stake, but which ultimately drown the saying of what is being shown to us. The poetic image must be a vehicle capable of symbolizing reality by connecting it with the imaginary, while being at the same time that uncaused force which brings about the ontological novelty capable of building a new anthropocosmos. [ABSTRACT FROM AUTHOR]

With Heidegger, the detailed study of what it is and what questioning implies begins in the history of philosophy, since, with the exceptions of Plato and Aristotle and possibly Descartes, a question as such was neglected, despite the fact that it is in the field of philosophy that questioning achieves its maximum fulfillment. The reflections of this article study the links between Érōs and the question (erṓtēsis), an essential connection that, although it is not etymological but phonetical, allows us to find the common amphibian structure that joins together these two dimensions and makes it possible to establish an essential link between Érōs as the strength and the question as the place where that strength is expressed, what is nothing other than philosophy as love or aspiration to knowledge. In the question-answer unit is that knowledge as a unit of what is sought and what is found. The question, a kind of symbol that links together, supposes a distancing that eliminates the immediacy of what is given and establishes a distance in which what is questioned and its aspiration to the unity of knowledge are placed. The question is the piety of thought, as Heidegger says, and the philosophical questions, the expression of our first and last perplexities. [ABSTRACT FROM AUTHOR]

In the present article, the author examined the function that images of the feminine play in Carl Gustav Jung's Response to Job, focusing specifically on the apocalyptic figure of the "Woman Clothed with the Sun" and her relationships with the Sophia, found in wisdom literature, and with Mary. It is shown how Jung develops the particular mythopoetic exercise of the Response by involving the feminine in celestial marriages capable of giving birth to ever more complete expressions of the archetypal Self. In the conclusion, the author established a comparison between the prefigurations of the Jungian text and our present. [ABSTRACT FROM AUTHOR]

This paper uses the critical reflections of Jeffrey Barash on the matter of the symbol in the works of Paul Ricoeur. The interpreter, interested mostly in the locus of collective memory that can be found in Memory, History, Forgetting, considers the urge of abandoning Husserl's concept of analogy, used by Ricoeur. For this purpose, he draws our attention to the concept of symbol that Ricoeur avoids developing in the context of the discussion on memory. Consequently, he researches the background of the matter in Freud and Philosophy (1965) and Time and Narrative (1983-1985). In this paper, I will try to show that the course imparted in Chicago in 1975, Lectures on Ideology and Utopia, is the appropriate work to answer from the perspective of symbolism to the problems of the constitution of collective memory through the contribution made by Ricoeur in his work on ideology. [ABSTRACT FROM AUTHOR]

This research considers it partial to make hermeneutics only a question of languages and outlines its possible overcoming with the landing on hermeneutic ontology and the theme of the unlimited community of speakers, which refers to hermeneutic ontology. The unlimited community of speakers is in fact a place where truth, freedom and justice coexist. Thus hermeneutics, as a search for meaning in truth and freedom, fulfills the task of making the truth. [ABSTRACT FROM AUTHOR]

The norms of liturgy have often been understood within a judicial horizon, bounded by positive canonical law, without necessarily taking into consideration the grounding of these norms in the complexity of human reality. Based on studies conducted by C. Lévi-Strauss, J. Henriot, E. Fink, R. Caillois, C. Duflo, E. Ortigues, R. Guardini, H. Küng, L.-M. Chauvet and M. Brulin on the play and the symbol, the present article seeks to show that, beyond the bounds established by law, the rule of liturgy is deeply rooted in the principles shared by both the social sciences and theology. Addressing this problem, in addition to contributing to the reflection on the basis of the judicial character of liturgical practices, can help to recognize liturgical life as the source of its norms. [ABSTRACT FROM AUTHOR]

If myths have been narrated since time immemorial, this study argues that a novel kind of political myth has emerged over the past decades that has been adapted to a specifically modern significance and function. To account for the appearance of this novel form of political myth, I investigate the role of the mass media. In this perspective, the development and technological advance of the mass media has brought about a transformation in the modes of public experience and remembrance and a corresponding metamorphosis in the specific character of public space that lends to contemporary political myth its unique significance and function. [ABSTRACT FROM AUTHOR]

Endless local and global cartography was generated since the discovery, which relate different scientific and utopian aspects. While, the centuries to come offered a wealth of information, provided especially by the religious orders that visited and traveled our territory. The progress and evolution of this technique was conceived directly by the conquering armies. In the 18th century, with the new administration, knowledge was rethought, not only to the Church, but rather, to the academic world, which together with the military orders were taking over territorial planning. In this way, we can find that Castilla's direct request corresponded to continuing to obtain a cadastre that had to complete the desired Royal Register. Many are the requests for information that covered the territory, directed to the administration on duty and to the religious orders themselves. In particular, the wide spatial development that the Jesuits obtained through in situ knowledge in these latitudes, determined a wide acquisition of territories that they had to return to the Iberian empire. In this process, development and political noise, a drafting engineer makes, at the request of the crown, a report from the Kingdom of Chile. Beyond the preparation of the report, a line that draws and ends at the beginning of the year 1768 draws attention. The Map of the Reyno de Chile, title that delivers and signs as its authorship, raises an enormity of questions that could be useful in operations later of the crown, but the utility and use in the consolidation and reestablishment of the limits of the kingdom as well as the identification of the indicated enemy remains an absolute mystery. Forgotten traces on Higgins's map proposes to rediscover the specific elements indicated in its trace and the relationships that lead to a before and after the kingdom of Chile. [ABSTRACT FROM AUTHOR]

The aim of this article is to summarize some of my research results in the field of figurative language obtained in intensive cooperation with my colleague Elisabeth Piirainen. The idea to publish a linguistically oriented article in a psychological journal may be somewhat surprising and requires additional explanation. The starting point of our analysis of figurative language is our confidence that this part of the language system cannot be described without addressing issues outside linguistics proper, i.e., without the inclusion of extralinguistic knowledge. In this sense, figurative language is not a purely linguistic phenomenon; it includes elements of culture-based knowledge and has intersection points with all areas of knowledge interested in culture. To be able to study any properties of conventional figurative language, we need to answer at least two questions. First, what are the criteria of figurativeness, i.e., how can we select figurative expressions from the set of all units of language? Second, how to distinguish conventional figurative units from non-conventional figurative expressions. These questions are discussed in detail in our book Figurative language: cross-cultural and cross-linguistic perspectives. Let us briefly review these issues. [ABSTRACT FROM AUTHOR]

This article analyzes six grecolatin intertexts present in the Costa Rican novel Los Peor (1995), by Fernando Contreras Castro, whose main focus is on the hypotextuality of the Polyphemus's myth from receptions with La Odisea (VIII a. C., IX), from Homer and The Metamorphoses (VIII d. C), by Ovidio. As theoretical-methodological references, the Dictionaries of symbols by Chevalier (1986) and Cirlot (1992) are used; the book The monstrous and the beautiful (1988), by Rafael Ángel Herra; and the theory of intertextuality by Julia Kristeva (1978) from a socio-critical perspective, in order to encompass this research within the reference framework of studies on classical tradition (García, 2016). Finally, as conclusions, it was found that the analyzed intertexts represent a Costa Rican environment in crisis and in transformation from migratory waves and socioeconomic spaces governed by the growth of the city at the end of the 20th century. [ABSTRACT FROM AUTHOR]

With no intention of continuing to coin labels for the work of Gabriel García Márquez, who every day fights against literary forceps to survive in the face of a growing avalanche of plot proposals, in his attempts to petrify an elusive narrative universe that at every moment she manages to change her skin to assume renewed categorizations sustained by a symbolic autonomy of astonishing peculiarity. In this regard, the theses of symbolic realism are assumed as an instrument to interrogate the work of the Colombian nobel from an imaginal grammar never diminished by the perpetuity of the criteria, but diversified with the acts of reading that are forever functional as processes of subjectivation. From this act of interrogation: one of the answers obtained is Caribbean realism as a possibility to make visible the construction of an imaginal reality that usually represents in the same scenario: the aforementioned event, the actantial etiology and the paradoxes of certainty; all of them wrapped by host symbols that have become a telluric memory, deeply rooted with an existential dialectism, which makes it fluctuate between signifying complicity and creative argumentation. [ABSTRACT FROM AUTHOR]

Relationships among visual signs, society and memory reveal the dominant cultural order in a given context as well as the causes that maintain it (influence and imposition) and the effects on the population where it occurs (alienation and cultural resilience). Therefore, it is possible to identify deeper social processes with a purely visual and symbolic reading. Visual signs (two-dimensional), in addition to configuring the way space is understood (three-dimensional), reflect social and political dynamics (the time factor). To have a more complete vision of the moment and context, it is necessary to interrelate art with sociology and history. In the specific case of al-Andalus, there is a turning point at which there are changes in visuality that are mainly reflected in writing (Arabic and Latin), the use of symbols (the Mudejar, the cross) and the organization of the spaces designated for art (temples, museums, exhibition halls); hence, these changes function as visual indexes of social dynamics that reach to the present day. The visual supports the social and vice versa, configuring and maintaining a certain worldview. If there is visual continuity, there is continuity in the social sphere. [ABSTRACT FROM AUTHOR]

In this article we hope to establish the relationship between Theology and poetry based on the power of the symbolic. To approach such purpose, we will have to take into consideration the following question: How can the transcendent be lodged in the immanent? We believe that the symbolic character of poetry allows us to speak of this presence of the transcendent in the immanent. For Paul Tillich, symbols point out to something else above themselves. Unlike signs, symbols participate in the power of that which they symbolize. Religious symbols can be true symbols only if they participate in the power of the divine to which they point out. Revelation unveils our ultimate concern. Hence, the revelation of Jesus as the Christ, in which Christian message is rooted, is the final and actual revelation, which in turn resolves the finitude of our existential reason. Religious symbols are double-edged: they point out to the infinite as well as to the finite; they drive the infinite toward the finite and the finite toward the infinite; they unveil the divine life for the human and the human for the divine. Thus, the symbolic character will be the link that moves the poetic language towards the theological language when the symbolic task is, necessarily, that which propels us towards an open horizon, to the mystery that transcends us, and at the same time centers us. For this purpose, we will consult two authors whose thinking will orient our reflection: from a theological point of view, Paul Tillich will be our main reference; from the poetic dimension, the writings of Octavio Paz will guide our inquiry. My hypothesis proposes the possibility of emphasizing on the mystagogical character of poetry. This concept provides a dialogue between the Christian theology of revelation (Tillich) and the idea of "poetic revelation" (as defended by Paz). [ABSTRACT FROM AUTHOR]

In a certain sense, to know is to represent. There is a "landscape" when a sensitive, subjective and poetic understanding emerges, a sort of state of mind necessary for contemplating a place. Whether nature becomes something pleasant depends more upon how it is seen than on observation in itself. This article summarizes the progression of views of scenery and their representation in the aesthetic search for autonomous landscapes. This occurs principally during the transition in the Renaissance from allegorical to perceived visions and to mastery of perspective and depth. The paper concentrates on the descriptive and functional evolution of pictorial backgrounds from being a mere ornamental accompaniment of secondary importance to full participation in the scene, paying special attention to their meaning. In under two hundred years, between the fourteenth and the sixteenth century, artists went from painting ideas to painting things. In other words, they moved from narrative symbolism to naturalistic iconicity, accepting landscapes as a genre in their own right. [ABSTRACT FROM AUTHOR]

The reading of the volume of Roberto Schiavolin about the thought of Marco Vannini has been a source of incentives for deepening and comparison, starting from mysticism, with the late antique philosophy that, especially in some thinkers, alternated the dialogue between religion and reason, between paganism and Christianity. Starting from Schiavolin’’s monograph, this “note” comes close to making Vannini’s thought dialogue with that speculative sphere of late antiquity in which various thinkers, even pagan and Christian, sought “contact” with the divine in a neo-Platonic speculative sphere, oracular and therefore mysterious. Vannini’s mystical philosophy, even though it comes from Meister Eckhart’s thought, in spite of its syntony with various personalities of the history of ideas, anyway suffers, in my opinion, from evident neoplatonic references that, starting from this paper, we will try to make it emerged more deeply. [ABSTRACT FROM AUTHOR]

The hypothesis is that the symbolic ability (the human being relationship with symbols) is deeply influenced by the social component. It is believed that this aspect has not been considered enough in the psychological field, in particular Jungian. The process of individuation is described by Jung in almost exclusively "vertical" terms. The separation made by Jung between signs and true symbols is discussed: this separation is still valid, but must be seen in a more elastic way to avoid a fracture in what is meant as a scale of the density of meaning. Nowadays the symbolic capacity is actually compromised on both sides. The consequences of postmodernity in general (in the Zygmunt Bauman description) and the internet phenomenon in particular are analyzed in relation to the neurobiological as well as the psychological effects. The most important consequences of the constant use of internet include the difficulty in thorough reading and in the reflection and the damage of long-term memory. [ABSTRACT FROM AUTHOR]

The concept of transitional object inaugurated, in psychoanalysis, the investigation of the symbolic use of objects by the baby, in his/her initial experiences of separation. Other facets of the role played by the materiality and its importance for the emotional development, and also in the clinical setting, are discussed based on concepts such as precursor object, autistic object, comforting object, accessory object, tutor object, testimonial object, and mediation object. Our aim is to present an overview of these studies and data from the observation of the first year of life of a premature baby, using Esther Bick method. The constitution, the loss, or the recovery of the transitional experience - when placed under the perspective of the evolution of the use of inanimate objects - indicate a markedly active role of the premature baby regarding the experience of sustaining the game with its mother and - in her absence -, interacting with tutor objects. [ABSTRACT FROM AUTHOR]

This work aims to discuss the elements that represent cultural and religious manifestations from the funeral fields in Serrolândia-BA, a city composed of three cemeteries, two of which are public and one Protestant. The research is part the master's thesis work and discusses the different languages contained in funeral environments based on culture and social religiosity, since the cultural representations present in necropolises reflect, on the one hand, people's ways of living, and on the other, the interpretation that certain individuals have about death. Thus, we seek to draw a link between the world of the living and the world of the dead, in order to understand and present the contextual elements of the tomb constitutions, their symbolic and material components, cultural expressions and social manifestations from the countryside. religious. In this way, we adopt strategies that are methodologically oriented towards a qualitative approach, made from observation, empiricism and photographs, in order to understand the cultural, social and religious motivations exposed in the sepulchral landscapes. [ABSTRACT FROM AUTHOR]

This article analyses the terms of the religious problem in the Analytical Psychology. The first paragraph talks about the relationships between the Jewish-Christian tradition with Analytical Psychology. In the second paragraph The Author considers the way how the abandoning of the tradition has favoured, in the opinion of Carl Gustav Jung, the spread of psychopathology in the masses. The third paragraph talks about the concept of "archetypal evolution" and the consequent necessity to reformulate the traditional mythical scenario. Based on the above, are illustrated some conclusions about the psychological importance of the myth. [ABSTRACT FROM AUTHOR]

The present article, developed within the framework of contract archeology, discloses the first in situ finding in the Lípez region of Potosí, Bolivia, of the semi-complete skeleton of an American cougar. It was discovered inside a collca, a pre-Hispanic deposit corresponding to the Late Intermediate Period (ca. 1100 years - 1450 years AD), and was associated with a Lampaya filiation vessel. An archaeozoological and taphonomic analysis revealed that it was an adult female feline of thin constitution and low weight. It was skinned for the extraction of its skin, and its meat was probably consumed as ritual food. The skeleton was placed on the floor of the structure in a left lateral decubitus position and oriented from west to east. It appears to be the final offering as part of a ceremony. According to Andean ethnohistorical, ethnographic and historical data, felines are sacred animals. Based in this worldview, this offering could symbolize fertility (due to its feminine condition), the transition from some important natural or social event that involved signs of hierarchy, power, and strength or could have been related to the moon and other important elements. [ABSTRACT FROM AUTHOR]

The aim of this work is to contribute to the development of the sociolibidinal types approach, originally developed by the sociologist Alfonso Ortí. An update of this theoretical-methodological model is proposed from an articulation between social structures defined by sociology and affective structures characterized by psychoanalytic psychology. In addition, some methodological notes are presented oriented to the application of the sociolibidinal perspective within empirical investigations. We conclude the methodological validity of this sociopsychic-hermeneutical model within the qualitative tradition in sociology. The heuristic capacity and the revelation of its results in the available empirical investigations are contrasted with its fruitful character for social research. [ABSTRACT FROM AUTHOR]

Abstract: We will discuss about aspects near to the concepts of 'culture', 'civilization', 'symbol' and 'barbarism'. We understand that the best way to study this topic is to observe the bond between all these words -culture, civilization, symbol and barbarism- and, in parallel, to divest them of ideological connections. Furthermore, we will explore the back or negative of these concepts: from this perspective, we can illuminate other aspects of the current matter. [ABSTRACT FROM AUTHOR]

The myth is a narrative discourse, a «history», and, in this sense, a logos. It is a practical and dialogical language, an act of speech. A language that communicates and serves to think. The mythical language, oral and symbolic, is malleable, fact that favors multiplicity of reinterpretations. This symbolic character refers to an indirect thought with a strong pragmatic and pedagogical charge. Considered original language, and catalogued as metaphorical linguistic thought, along with popularmaternal language, it is a language chosen by history, not defined by its letter but by the way it is said, by its intention. In this particular case, the myth functions as a meta-language with a sense of its own value. Myth is also an emotional language, which evolves with nature and the human being himself. In short, it is the collective voice, in figurative and metaphorical language, of the community, to which it provides cohesion, identity and a socio-political value. [ABSTRACT FROM AUTHOR]

This article questions mythogenic persistence in contemporary communication narratives and the ways to investigate it. In order to achieve so, it presents sermo mythicus as the fundamental narrative that guides the human experience in all times and cultures. It questions the symbolic efficacy of myth transpositions in the media, situating it in the context of the imaginary, relating it to schèmes, archetypes and symbolic images. Subsequently, it describes the mutations necessary for a given sermo mythicus to survive in instances of social consciousness. It postulates that the same process of usury and degradation suffered by the myth gives rise to mistakes that lead the studies of the imaginary to devalue the sermo mythicus. It concludes that the symbolic remains alive even in the impoverished images of mythical narratives stiffened in social consciousness and that the role of the so-called Communications mythologist is to uncover the repressed meanings of myth. This work is affiliated to the General Theory of the Imaginary, mainly through G. Durand and J.-J. Wunenburger. [ABSTRACT FROM AUTHOR]