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Analyses of Mark 7:15 are absent from sustained discussion in studies of Jesus's use of figurative language, despite its description as a παραβολή ("parable," 7:17). Studies typically label this text a "riddle," but this is generally undefined and its relationship to other figurative devices in language is mysterious. Accordingly, I discuss some modern categories of figurative language, like metaphor, riddle, and metaphorical riddle and consider how they are related to the topic of this article. I then analyze Mark 7:15 in the light of these discussions, concluding that the category of metaphorical riddle could be helpful in interpreting the Marcan text. In the context of the metaphorical riddle, Jesus, without providing a source domain, misleads the audience into thinking that the subject of 7:15b is something physical (probably excrement), when the true meaning relates to something abstract (sin). On this reading, Jesus's metaphorical riddle implies something like, "excrement is to the body as sin is to the heart." Regardless of one's interpretation, I argue that greater clarity regarding definitions and methods would be beneficial to this conversation, which can be ad hoc and idiosyncratic. In my view, the interpretation can be improved by utilizing approaches of modern literary criticism concerning figurative language, which offers relatively coherent and stable terms by which we might continue this discussion. [ABSTRACT FROM AUTHOR]

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Parables are considered to be an effective tool in a psychologist’s work with parents of children with abnormal development. As a kind of metaphor, parables actuate neurodynamic mechanisms of the personality’s reflection of actual life issues. The use of parables is specific, depending on the psychodynamic stage of the family with a child who has some developmental problems. The requests of parents of children with abnormal development were classified and the parables were matched to each underlying request type. The use of various options of work with stories by psychologist in the therapeutic process is possible. The authors give some examples of parables at the end.

The discussion related to the phenomenon called "parables" is an old and extensive debate, and a review of classical sources shows that the ancients paid more attention and precision to the nature and construction of parables and provided more precise definitions. However, because in classical Islamic rhetoric, literary language is considered a particular and separate field from vernacular language and is separated from the vernacular language with terms such as "rhetoric", "eloquence", etc, the efforts of Islamic rhetoricians and also In the definition of a proverb, contemporary rhetoricians have been pushed in such a direction that the phenomenon of the proverb has been considered as something meta-rhetorical and their efforts to divide proverb have not led to a precise result. First, by reviewing the definitions of the past and contemporaries of the term parable, the article placed its types under the three expressive techniques of simile, metonymy, and metaphor, taking into account the simile structure, and identified the fourth category as wisdom, which does not have a simple structure. This result It has been reached that in terms of considering the allegorical infrastructure of all kinds of parables, something called a parable that has an infrastructure other than the infrastructure of simile, metonymy, and metaphor is only placed under the wisdom and does not include a parable. The reason for the emergence of the term proverb, which is considered to be something meta-rhetorical, is firstly due to the multi-conceptuality of the word "proverb," which conveys the meaning of other phrases and sentences, and then it is due to the focus of lexicographers on collecting other sentences, which always have two aspects. "Being different" and "the presence of implicit meaning" are essential and have been recorded. Investigations show that most of the entries in proverbs are phrases with the structure of metonymy, and the stories that have emerged around some of these entries, in most cases, are around the entries with the structure of metaphor. [ABSTRACT FROM AUTHOR]

The paper focuses on various examples of Polish literary reportage which draw upon parable, that is, a didactic story aimed at conveying moral, religious, philosophical, or existential principles by means of allegory, symbolism, and metaphor. The main purpose of the research is to examine the way in which contemporary reporters make use of contrast and analogy as tools for transferring documented facts to a universal level. In the article, the mechanism of parabolization shaped by both these devices is considered first in terms of content of reportage publication, and then with reference to the structure of journalistic narrative. The initial study includes parabolic parallels and antithesis in non-fiction books by Wojciech Jagielski and Katarzyna Surmiak-Domańska. The latter part discusses selected works by Mariusz Szczygieł and Witold Szabłowski regarding transcending literal meanings through the specific segmentation of body text. This dual analysis conducted in the paper is preceded by an introduction, in which the authoress argues the symbiotic relation between the notion of parable, the poetics of contrast, and the principle of analogy. She also presents the origins and development of parabolic reportage in twentieth-century Poland. A special emphasis is placed here on the so-called Aesopian language, which enabled reporters to pass the Communist censorship thanks to hidden political allusions and other features typical of parable. In the conclusion, the parabolic tendency is recognized as still valid in today's Polish reportage, though different in significance and strictly associated with literary techniques of contrast and analogy. [ABSTRACT FROM AUTHOR]

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Toponym is rich in cultural connotations, which can help human beings understand the economy, culture, geography, religion of a certain region and a certain stage. With the increasing intercultural communication, cultural exchange has been extended to people's work and life and the significance and influence of toponym in cross-cultural communication has been gradually highlighted. This paper compares the similarities and differences between Chinese and Western place name from three aspects. Due to the unity of human thought, there are similarities between Chinese and Western place names. But because of the great cultural differences between China and the West, there are also great differences in the place names. Chinese place name is more deliberate and rigorous while western people treat place name only as an accusative symbol and the naming of it is more casual and flexible. Therefore, the study of place name can provide insight into the characteristics of Chinese and Western cultures which is important for the promotion of cultural exchange. The article also considers the prospect of using information computer technologies for processing wide layers of toponymic material.

There is an unresolved tension between the parable of the Talent's Matthean literary arrangement and readings proposed by modern scholars using socio-historical research to assess the parable's reception by a first century audience. Drawing on metaphor theory and incorporating insights from the main interpretive trajectories found in modern scholarship on this parable, the author here proposes a new literary-critical reading that resolves this tension. He argues the parable's rhetorical function within the Matthean narrative is to prepare the Matthean disciples to lead the universal expansion of the mission of the Matthean Jesus in the post-Easter period. [ABSTRACT FROM AUTHOR]

Recent publications on theology and film attempting to explain what a parable is remain less clear about how or why a parable works for cinema, and many definitions do not fully take into account the formal dynamics of film qua film nor parable qua parable. I seek to demonstrate the benefits of a more precise conception of cinematic parables by utilizing philosopher Paul Ricoeur's understanding of "parable" to make theological interpretations of film that take audio-visual aesthetics into consideration. I conclude with three recent examples of cinematic parables in order to demonstrate this Ricoeurian parabolic hermeneutic: Asghar Farhadi's Iranian melodrama, A Separation (2011), American filmmaker Anna Rose Holmer's enigmatic The Fits (2016), and Aki Kaurismäki's droll Finnish comedy, The Other Side of Hope (2017). Ultimately, I make a case for film as theology, what I am calling "theocinematics." [ABSTRACT FROM AUTHOR]

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How do metaphoric texts interact with their argumentative context? After explaining the use and functioning of metaphors in communicative acts, the essay focusses on similes and parables as extended metaphors. Mark 3:22–30 is studied in detail, examining the function of the metaphors used in the argumentative dispute. The example shows that parables and similes can have different functions in arguments. As comparative illustration, they can support the argument, but the solution of the dispute can also be expressed in metaphor only. In both cases however, metaphoric speech is based on analogy and servient to the surrounding argument. [ABSTRACT FROM AUTHOR]

The research interest of this paper is an attempt to emphasise the relevance of the recent developments in cognitive linguistics, especially Cognitive Poetics and David Miall's Defamiliarization Theory of metaphor. Clearly this would not be possible without recourse to previous valuable insight provided by Conceptual Metaphor Theory and Conceptual Integration Networks Theory on the one hand, and by recent neuroscience research in connection to the essential import of emotion in cognition (Antonio Damasio, 1994, 2000). A more specific goal of this present paper is to present an analysis of a short story in the light of these theories so as to reveal, in a more applied manner, what exactly we stand to gain from them, how they can enrich our understanding of the way in which literature and reading assist us in a fruitful discovery and building of identity, how the analysis of the metaphors employed by an author reveal that author's conceptual universe, his most intimate authorial structure of intent. I believe that Cognitive Poetics together with David Miall's Reader Response approach can shed necessary light on those intricate and less obvious cognitive strategies that ultimately build and create or trigger the search for that cherished new meaning which constitutes the ultimate reason for a writer's as well as a reader's quest. To be more specific my approach is based on Margaret H. Freeman's development of the notion of an author's conceptual universe as well as her emphasis on feeling as major catalyst of coherence and meaning in a literary (or artistic in general) work. Freeman and Miall are my spiritual guides in their understanding of the very strong interrelationship between cognition, feeling and metaphor (both departing from neuroscientific evidence). Metaphor cannot work as essential creative cognitive phenomenon without feeling and the metaphoric crossing of conceptual domains is shown by these cognitive linguists to reside and to be enabled and motivated by affect/feeling/emotion. The short story I analyse is The Courtier by Salman Rushdie, a story which features in his 1994 short fiction book East, West. Largely, it is the story of a teenager's search for identity, but this teenager happens to be an Indian, educated in England whose family lost pace with him or the other way around, whose experience and search is paradoxically both painful and funny, both profound and marked by shallowness and mimicry, and who finds a genuine authentic source of inspiration in the least expected people. The story can and does read as a parable, as informing people's sense of search for identity and authenticity even though many of its readers may not be geographical migrants. [ABSTRACT FROM AUTHOR]

Interpretation of the parables of the mustard seed and leaven have often focused on what these parables tell us about the kingdom of God, rather than why or how they are employed in a specific Gospel for the benefit of the Gospel's audience. This article explores the meaning and function of the parables of the mustard seed and leaven in Luke's Gospel in light of their unique narrative co-text and metaphorical context. Such analysis reveals that Luke employs these parables as metaphors of transformation, exhorting the hearer to choose the kingdom of God or risk the consequences of rejecting it. [ABSTRACT FROM AUTHOR]

Ideologies use for their conservation and propagation persuasive methods of communication: rhetoric. Rhetoric is analyzed from the semiotic and logical-mathematical points of view. The following hypotheses are established: (1) language L is a self-explanatory system, mediated by a successive series of systems of cultural conventions, (2) connotative significances of an ideological advertising rhetoric must be known, and (3) the notion of ideological information is a neutral notion that does not imply the valuation of ideology or its conditions of veracity or falsification. Rhetorical figures like metonymy, metaphor, parable analogy, and allegory are defined as relations. Metaphor and parable are order relations. Operations of metonymic and metaphoric substitution are defined and several theorems derived from these operations have been deduced. © 2014 Wiley Periodicals, Inc. Complexity 20: 63-81, 2014 [ABSTRACT FROM AUTHOR]

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Copyright of Cuestiones Teológicas is the property of Cuestiones Teologicas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article is on the metaphoric exposition. Metaphor and notions which it surrounds have investigated in the frame of expression method in the despite of the conceptional analyses. The concept of metaphor partially is examined in the angle of its value via discussion of the possibility of using the metaphoric expression as exegetical method in the explanation of holy texts. This study, which aims to contribute to Quranic exegesis in its measure, had been completed by staying on the possibility of exegesis of Quran in the metaphoric expression and it's due to Islam. [ABSTRACT FROM AUTHOR]

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This short meditation on dreamwork-narrative wonders why dreams are not easily translated. It takes off from Derrida's remark in Writing and Difference that "since the materiality of the signifier constitutes the idiom of every dream scene, dreams are untranslatable" (210). Working through a secular, a Hindu and a Buddhist parable respectively, this essay considers 5 possible explanations for the untranslatability of dreams. It proposes that there might be no material to translate, as in the fiction whose "materiality" we assume and which we are used to reading and interpreting in broad daylight. Dreams however continue to be immaterial while the translator works away at his desk. We haven't yet known it as either material "work" or "text," so there might yet be no need to trouble ourselves with the death of its author. [ABSTRACT FROM AUTHOR]

Editors of Jane Eyre have glossed the term 'mustard-seed' — an endearment used by Rochester to describe Jane after she has agreed to marry him — as a reference to Shakespeare's fairy in A Midsummer Night's Dream. I argue that the term also alludes to the Parable of the Mustard Seed, which appears three times in the New Testament and which Charlotte Brontë undoubtedly knew. The metaphoric language describing the Kingdom of God in the parable provides an important subtext to the theme of moral redemption and to the recurring bird and tree imagery in Jane Eyre. [ABSTRACT FROM AUTHOR]