Results for ' Aymara mythology'

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  1. Los derechos del consumidor. Análisis teórico doctrinal.Aymara Jarrosay Veranes & Linnet Valverde Hernández - 2011 - Aletheia: Anuario de Filosofía 1 (2):156 - 174.
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  2. Las reglas de adecuación de la sanción en la parte especial del Código Penal Cubano.Aymara Jarrosay Veranes - 2010 - Aletheia: Cuadernos Críticos Del Derecho 2:51 - 71.
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  3.  18
    El estudio de caso en el contexto de la crisis de la modernidad.Pedro Reyes & Aymara Hernández - 2008 - Cinta de Moebio 32:70-89.
    Con la crisis de la Modernidad como contexto, se presenta en este ensayo una discusión sobre el Estudio de Caso como modalidad de investigación cualitativa. Su fundamentación epistémica incluye elementos marginados o excluidos del paradigma moderno, tales como: la complejidad, el investigador como e..
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  4.  18
    Robert A. Davis.Mythologies Of Innocence - 2011 - In Nancy Vansieleghem & David Kennedy (eds.), Philosophy for Children in Transition: Problems and Prospects. Wiley. pp. 210.
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  5.  16
    Pachasophy: Landscape Ethics in the Central Andes Mountains of South America. May Jr - 2017 - Environmental Ethics 39 (3):301-319.
    Andean philosophy of nature or pachasophy results from topography and mode of production that, merged together, have produced an integrated and interacting worldview that blurs the line between culture and nature. Respecting Pacha, or the interconnectedness of life and geography, maintaining complementarity and equilibrium through symbolic interactions, and caring for Pachamama, the feminine presence of Pacha manifested mainly as cultivable soil are the basis of Andean environmental and social ethics. Reciprocity or ayni is the glue that holds everything together. This (...)
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  6. White mythologies: writing history and the west.Robert Young - 1990 - New York: Routledge.
  7.  14
    Epistemological conflation: Studies about Aymara pentecostalism in Chile.Wilson Muñoz & Miguel Mansilla - 2015 - Cinta de Moebio 52:1-16.
    The Aymara Pentecostalism is one of the most important religious movements in Chile. In the last decades it has been produced a considerable amount of sociological and anthropological research about this movement and this has resulted in the emergency of a particular field. However, these studies have not the thematized the relevance of the theoretical assumptions that underlie in their analysis. Due to this, our aim is to develop an epistemological analysis of the theoretical assumptions behind the studies about (...)
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  8. Facing the Sunrise: Cultural Worldview Underlying Intrinsic-Based Encoding of Absolute Frames of Reference in Aymara.Rafael E. Núñez & Carlos Cornejo - 2012 - Cognitive Science 36 (6):965-991.
    The Aymara of the Andes use absolute (cardinal) frames of reference for describing the relative position of ordinary objects. However, rather than encoding them in available absolute lexemes, they do it in lexemes that are intrinsic to the body: nayra (“front”) and qhipa (“back”), denoting east and west, respectively. Why? We use different but complementary ethnographic methods to investigate the nature of this encoding: (a) linguistic expressions and speech–gesture co-production, (b) linguistic patterns in the distinct regional Spanish-based variety Castellano (...)
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  9.  15
    Mythology, Weltanschauung, symbolic universe and states of consciousness.Gert Malan - 2016 - HTS Theological Studies 72 (1):8.
    This article investigates whether different religious (mythological) worldviews can be described as alternative and altered states of consciousness (ASCs). Differences between conscious and unconscious motivations for behaviour are discussed before looking at ASCs, Weltanschauung and symbolic universes. Mythology can be described both as Weltanschauung and symbolic universe, functioning on all levels of consciousness. Different Weltanschauungen constitute alternative states of consciousness. Compared to secular worldviews, religious worldviews may be described as ASCs. Thanks to our globalised modern societies, the issue is (...)
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  10.  59
    Mythologies.Roland Barthes & Annette Lavers - 1973 - Journal of Aesthetics and Art Criticism 31 (4):563-564.
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  11.  25
    The mythological unconscious.Michael Vannoy Adams - 2010 - Putnam, Conn.: Spring Publications.
    Preface to the second edition -- Preface to the first edition -- Psycho-mythology : meschugge? -- Dreams and fantasies : manifestations 0f the mythological unconscious -- African-American dreaming and the "lion in the path" : racism and the cultural unconscious -- "Hapless" the Centaur : an archetypal image, amplification, and active imagination -- Pegasus and visionary experience : from the white winged horse to the "flying red horse" -- The bull, the labyrinth, and the Minotaur : from archaeology to (...)
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  12.  26
    Mythology as Code: Lapo Da Castiglionchio's View of Homosexuality and Materialism at the Curia.Renee Neu Watkins - 1992 - Journal of the History of Ideas 53 (1):138.
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  13. Mythology, Madness, and Laughter: Subjectivity in German Idealism.Markus Gabriel - 2009 - Continuum. Edited by Slavoj Žižek.
    A hugely important book that rediscovers three crucial, but long overlooked themes in German idealism: mythology, madness and laughter.
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  14. With the Future Behind Them: Convergent Evidence From Aymara Language and Gesture in the Crosslinguistic Comparison of Spatial Construals of Time.Rafael E. Núñez & Eve Sweetser - 2006 - Cognitive Science 30 (3):401-450.
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  15. Instrumental mythology.Mark Schroeder - 2005 - Journal of Ethics and Social Philosophy 1 (2):1-13.
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  16. Mythologies of Tribal Art.Denis Dutton - unknown
    Forty years ago Roland Barthes defined a mythology as those “falsely obvious” ideas which an age so takes for granted that it is unaware of its own belief. An illustration of what he meant can be seen in his 1957 critique of the photographic exhibition, The Family of Man . Barthes declares that the myth it promotes stresses exoticism, complacently projecting a Babel of human diversity over the globe. From this image of diversity a pluralistic humanism “is magically produced: (...)
     
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  17.  6
    Christmas Mythologies.Guy Bennett-Hunter - 2010 - In Fritz Allhoff & Scott C. Lowe (eds.), Christmas ‐ Philosophy for Everyone. Oxford, UK: Wiley‐Blackwell. pp. 59–69.
    This chapter contains sections titled: Do Christmas Mythologies Even Exist? The Secular Christmas Mythology: The Santa Story A Sacred Christmas Mythology: The Virginal Conception The Problem of Literal Truth The Philosophical Case Against Literal Truth: Russell's Teapot The Religious Case Against Literal Truth: Tillich's Broken Myths.
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  18.  10
    Relaciones de género y movilidades transfronterizas de las bolivianas aymara del Valle de Azapa (Arica y Parinacota, Chile).Menara Guizardi, Lina Magalhaes & Esteban Nazal - forthcoming - Corpus: Archivos virtuales de la alteridad americana.
    El artículo deriva de un estudio de caso cualitativo realizado en 2019 que analiza los testimonios de 30 mujeres bolivianas aymara empleadas mayormente en la agricultura o en el comercio agrícola en el valle de Azapa, en las inmediaciones de la ciudad chilena de Arica. Se enfoca específicamente en sus relatos sobre las relaciones de género en sus familias de origen, indagando sobre su impacto (o su vinculación) con los desplazamientos que las mujeres emprenden en sus vidas adultas. El (...)
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  19.  17
    The mythology of transgression: homosexuality as metaphor.Jamake Highwater - 1997 - New York: Oxford University Press.
    Jamake Highwater is a master storyteller and one of our most visionary writers, hailed as "an eloquent bard, whose words are fire and glory" (Studs Terkel) and "a writer of exceptional vision and power" (Ana"is Nin). Author of more than thirty volumes of nonfiction, fiction, and poetry, Highwater--considered by many to be the intellectual heir of Joseph Campbell--has long been intrigued by how our mythological legacies have served as a foundation of modern civilization. Now, in The Mythology of Transgression, (...)
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  20.  9
    Negative Mythology.Shane Chalmers - 2020 - Law and Critique 31 (1):59-72.
    Can mythology be a form of critical theory in the service of right? From the standpoint of an Enlightenment tradition, the answer is no. Mythology is characterised by irrationality, and works to mystify reality, whilst critical theory is set against the irrational, its entire force directed at demystifying reality. In a post-Enlightenment tradition, reason, including critical reason, may take mythological form—indeed, there is identity as much as non-identity between the two forms, a mimetic relationship in which the rational (...)
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  21.  68
    Mythological content: A problem for Milikan's teleosemantics.Tadeusz W. Zawidzki - 2003 - Philosophical Psychology 16 (4):535-538.
    I pose the following dilemma for Millikan's teleological theory of mental content. There is only one way that her theory can avoid Gauker's [(1995) Review of Millikan's White queen psychology and other essays for Alice, Philosophical Psychology, 8, 305-309] charge that it relies on an unexplained notion of mapping or isomorphism between mental state and world. Mental content must be explained in terms of the mapping relation that is required for mental state producing and consuming mechanisms to perform their biologically (...)
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  22.  11
    The Mythology of Reason in “Das älteste Systemprogramm”: A Hegelian Project?Martina Barnaba - 2023 - Human Affairs 33 (4):403-415.
    The paper aims to investigate the thesis of the so-called Neue Mythologie within the fragment entitled “Das älteste Systemprogramm des deutschen Idealismus” [“The Oldest Systematic Program of German Idealism”]. The latter presents a revolutionary project of social pedagogy linked to the use of the aesthetic character of myth and poetry in the formation of the conscience and the intellect of the people. The program, therefore, formulates a fertile dialogue between the emancipatory potential of the Enlightenment and Jena Romanticism, in that (...)
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  23. Mythology of the Factive.John Turri - 2011 - Logos and Episteme 2 (1):141-150.
    It’s a cornerstone of epistemology that knowledge requires truth – that is, that knowledge is factive. Allan Hazlett boldly challenges orthodoxy by arguing thatthe ordinary concept of knowledge is not factive. On this basis Hazlett further argues that epistemologists shouldn’t concern themselves with the ordinary concept of knowledge, or knowledge ascriptions and related linguistic phenomena. I argue that either Hazlett is wrong about the ordinary concept of knowledge, or he’s right in a way that leaves epistemologists to carry on exactly (...)
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  24.  8
    Adecuación cultural y capacitación acerca del proceso de consentimiento informado en proyecto sobre nutrición escolar en un pueblo indígena Aymara de Perú.Agueda Munoz del Carpio Toia - 2017 - Persona y Bioética 21 (1).
    Background: Research must respect ethical norms and informed consent, with appropriate cultural adaptation and verification of its understanding in indigenous communities of the Andean and Amazonian regions, including social and medical research. Objective: Determine to what extent IC is understood in an Aymara community in Peru, specifically as concerns a school nutrition project. Methodology: A prospective, quasi-experimental field study of an educational intervention was conducted in Puno during 2015. The objectives and procedures of the school nutrition project in question (...)
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  25.  31
    On Multispecies Mythology: A Critique of Animal Anthropology.Matthew C. Watson - 2016 - Theory, Culture and Society 33 (5):159-172.
    This article argues that the turn to the animal is a return to mythology. By reading multispecies scholarship as narrativization of contemporary mythology, I claim that the field voices anxieties about human futures through figures of animal others. Multispecies ethnography implicitly grapples with an apocalyptic mythos prevailing in the wake of modernity’s seemingly abandoned dreams. I reconsider the cultural function of multispecies research through two moves. First, I read Thom van Dooren’s Theory, Culture & Society article on ‘Authentic (...)
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  26.  22
    Mythology, essence, and form: Schelling’s Jewish reception in the nineteenth century.Paul Franks - 2019 - International Journal of Philosophy and Theology 80 (1-2):71-89.
    Habermas explained the attraction of German Idealism to twentieth century Jewish philosophers by appealing to the impact of kabbalah on the German Idealists. Schelling was his principal example. In this article, I trace two lines of Jewish reception of Schelling in the nineteenth century. Among German-Jewish thinkers, Schelling was attractive because of his philosophy of mythology, not because of his relation to kabbalah. Among Galician-Jewish thinkers, Schelling was attractive because of what they took to be his non-mythological version of (...)
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  27.  6
    Mythology and theology. Second article.V. M. Naydysh - 2019 - RUDN Journal of Philosophy 23 (2):210-221.
    The concept of interpretation is applicable to any forms of knowledge, including systems of religious knowledge, designing the ideal model of the subject of religious veneration. The author analyzes the epistemological features of theology as a form of spiritual culture, its formation in ancient culture. It is shown that the epistemological basis for overcoming mythological consciousness was the decentralization of thinking, i.e. development of the ability of consciousness in the construction of the image, the picture of the world to correct (...)
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  28.  2
    Mythology of the Given: Sosa, Sellars, and the Task of Epistemology.Michael Williams - 2004 - In John Greco (ed.), Ernest Sosa and His Critics. Malden, MA, USA: Blackwell. pp. 174–189.
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  29.  60
    Mythological Paradeigma in the Iliad.M. M. Willcock - 1964 - Classical Quarterly 14 (02):141-.
    AN inquiry into the use of paradeigma in the Iliad must begin with Niobe. At 24. 602 Achilles introduces Niobe in order to encourage Priam to have some food. The dead body of the best of Priam's sons has now been placed on the wagon ready for its journey back to Troy. Achilles says , ‘Now let us eat. For even Niobe ate food, and she had lost twelve children. Apollo and Artemis killed them all; they lay nine days in (...)
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  30.  35
    Classical Mythology in Context.Lisa Maurizio - 2015 - Oxford University Press USA.
    Classical Mythology in Context encourages students to directly encounter and explore ancient myths and to understand them in broader interpretative contexts. Featuring a modular structure that coincides with the four main components of a classical mythology course--history, theory, comparison, and reception--each chapter is built around one central figure or topic. Classical Mythology in Context provides: A sustained discussion of religious practices and sacred places that offers a key approach to the historical contextualization of Greek myths An introduction (...)
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  31.  43
    Mythological incest: Catullus 88.S. J. Harrison - 1996 - Classical Quarterly 46 (02):581-.
    Here Gellius, also the target of poems 74, 80, 89, 90, 91 and 116, is accused of incest with his mother, sister, and aunt. This accusation is coupled with the only extended mythological reference to be found in the group of short Catullan epigrams 69–116:2 not even Tethys or Oceanus can wash out Gellius' crimes. This notion that large bodies of water are unable to wash away the stain of crime is of course a topos going back to Greek tragedy, (...)
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  32.  16
    Mythological hyperboles and Plautus.Netta Zagagi - 1986 - Classical Quarterly 36 (01):267-.
    In the first chapter of my book Tradition and Originality in Plautus: Studies of the Amatory Motifs in Plautine Comedy, I have expressed the view that mythological hyperboles in which the Comic character asserts his superiority in one respect or another to a mythological hero, far from being a product of Plautus' own imagination, as suggested by E. Fraenkel, are a specifically Greek element, adapted by Plautus from his originals. Here I should like to draw attention to one particular aspect (...)
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  33. The mythological being of reflection : An essay on Hegel, Schelling, and the contingency of necessity.Markus Gabriel - 2009 - In Mythology, Madness, and Laughter: Subjectivity in German Idealism. Continuum.
  34.  72
    Corporate Mythology and Individual Responsibility.John Ladd - 1984 - International Journal of Applied Philosophy 2 (1):1-21.
  35.  2
    The mythological in the postmodern paradigm: a historiographic study.Sofia Rezvushkina - 2022 - Sotsium I Vlast 4:67-82.
    Introduction. The lexeme “myth” is ordinary for a modern person, but its meaning is a vague circle of definition. The author sets the question — how does modern man understand the myth, how does he use it, and what approaches to studying the manifestations of the mythological are used in modern science. But in order to correctly answer these questions, it is necessary to clarify the concept of “modernity”. According to the author, it is possible to correctly substantiate the concept (...)
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  36. Mythology of the Given.Ernest Sosa - 1997 - History of Philosophy Quarterly 14 (3):275 - 286.
  37.  23
    Mythological Paradeigma in the Iliad.M. M. Willcock - 1964 - Classical Quarterly 14 (2):141-154.
    AN inquiry into the use of paradeigma in theIliadmust begin with Niobe. At 24. 602 Achilles introduces Niobe in order to encourage Priam to have some food. The dead body of the best of Priam's sons has now been placed on the wagon ready for its journey back to Troy. Achilles says, ‘Now let us eat. For even Niobe ate food, and she had losttwelvechildren. Apollo and Artemis killed them all; they lay nine days in their blood and there was (...)
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  38.  5
    African Mythology, Femininity, and Maternity.Ismahan Soukeyna Diop - 2019 - Springer Verlag.
    This book explores feminine archetypes and mythological figures in African and European traditions with an underlying goal of describing the foundations of social status for women. The author provides a rich corpus of mythology and tales to illustrate aspects of female and mother-daughter relationships. Diop analyzes the symbolic aspects of maternity and femininity, describing the social meaning of the matrix, breasts, and breastfeeding. A retrospective of female characters in African literature brings an interesting approach to explore the figures of (...)
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  39. The Mythological Dimension of Parmenides' Thought.Max J. Latona - 2001 - Dissertation, Boston College
    This dissertation attempts to identify the presence and role of myth in Parmenides' philosophical poem. It is argued that the myths of the poem are neither extrinsic to, nor entirely in service of, Parmenides' reasoned account. By virtue of the traditional significance which they possess, the myths of the poem determine both the form and content of Parmenides' philosophical presentation, with the result that Parmenides' philosophy should be viewed as an attempt to sustain traditional tales with philosophical argumentation. Primarily two (...)
     
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  40.  11
    The Mythology of Time in Modern Foreign period dramas: between Retrotopia and Metamodern Sensuality.Andrei Aleksandrovich Linchenko - 2022 - Философия И Культура 9:10-27.
    . The purpose of this article is to analyze the specifics of the mythologizing of time in the historical period dramas "Downton Abbey" and "The Crown" in the context of the transition from the postmodern paradigm to a new metamodern sensibility. The article summarizes the experience of domestic and foreign studies of the metamodern tendencies of the modern TV series and analyzes the theoretical issues of the mythological temporality of TV series production. On the basis of the theoretical concept of (...)
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  41. Semiotic Mythologies.William D. Melaney - 1995 - Semiotics 1:31-40.
    The purpose of this paper is to demonstrate that the novels of Jean Rhys embody a significant use of myths, which can be interpreted in terms of the postcolonial as a historical category. The paper does not argue that Rhys was invariably a postcolonial writer but that the postcolonial as a category casts light on her work as a novelist. In addition to employing semiotics and postcolonial theory, this paper also enlists Homi Bhabha's appropriation of Lacan as a tool in (...)
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  42.  57
    Christmas Mythologies: Sacred and Secular.Guy Bennett-Hunter - 2010 - In Scott C. Lowe (ed.), Christmas: Philosophy For Everyone. Wiley-Blackwell.
    On the 24th and 25th of December every year two very different stories are told: one in people’s homes, by the fireplace or Christmas tree, to pyjamaed but excited and sleepless children; the other to people of all ages in the more imposing setting of candlelit churches and cathedrals. I want to ask, in this essay: Does the telling of these two stories have anything in common? What can we learn by comparing them? The first one, the one I call (...)
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  43.  14
    Convivial Mythologies: The Poiesis of Modern Law.Kathleen Birrell - 2021 - Law and Critique 32 (3):315-330.
    In a tribute to the intellectual legacy of Peter Fitzpatrick, this article explores the poiesis of modern law, as a constitutive ambivalence distilled in the affinity between law and literature. Reading with Fitzpatrick, the resolution of the contradictions of this law in myth depends, paradoxically, upon its fundamental irresolution. Reflecting upon the profound significance of his revelation of the mythology of modern law and its scholarly reverberations, I consider the constitutive tensions of this law as exemplified in the relation (...)
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  44. Socrates’ Mythological Role in Plato’s Theaetetus.Yip-Mei Loh - 2017 - International Journal of Humanities and Social Science 11 (2):343-346.
    Plato, as a poet, employs muthos extensively to express his philosophical dialectical development, so the majority of his dialogues are comprised of muthoi. We cannot separate his muthos from his philosophical thought, since the former has great influence in the latter. So the methodology of this paper is first to discuss the dialogue "Theaetetus" to find out why he compares Socrates to the Greek goddess Artemis; then his concept of Maieutikē will be investigated. At the beginning of Plato’s "Theaetetus", Socrates (...)
     
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  45.  1
    Mythologizing Performance.Claude Calame - 2021 - Kernos 34:307-311.
    Sous le titre quelque peu énigmatique de Mythologizing Performance, Richard P. Martin (R.M.) a réuni dix-sept essais publiés à différentes occasions. D’une manière ou d’une autre ces essais, plus originaux les uns que les autres, font tous suite à l’ouvrage fondamental paru en 1989, dans la même belle collection « Myth & Poetics » dirigée par Gregory Nagy à Cornell University Press, soit The Language of Heroes: Speech and Performance in the ‘Iliad’. Assurément, le recenseur ne dispose pas des...
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  46.  12
    Rewriting Mythology: Tautegory, Ontology, and the Novel.Deborah Casewell - 2022 - Epoché: A Journal for the History of Philosophy 27 (1):119-141.
    In Schelling’s Lectures on the Philosophy of Art, he outlines an aesthetic theory of the novel and how it communicates truth, based around his Identitätssystem. In doing so, he understands truth as symbolic, where the symbolic is tautegorical. In his later lectures on mythology he instantiates a new understanding of ontology and mythology as tautegorical, and makes gestures towards how to understand aesthetic forms based on these new accounts. This paper explores how that new aesthetic understanding of truth, (...)
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  47.  40
    Mythological Innovation in the Iliad.Bruce Karl Braswell - 1971 - Classical Quarterly 21 (01):16-.
    The Iliad is rich in references to stories that have only incidental relevance to the main narrative. These digressions, as they are often called, have usually been assumed to reflect a wealth of pre-Homeric legend, some of which must a have been embodied in poetry. The older Analysts tended to explain the digressions in terms of interpolation. Whether regarded as genuinely Homeric or as interpolated these myths were considered as something existing in an external tradition. More recent scholars have been (...)
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  48.  9
    Mythological Symbols From the Thracian Megalithic Sanctuaries, Christian and Muslim Sacred Places on the BALKans.Vassil Markov - 2017 - RAPHISA REVISTA DE ANTROPOLOGÍA Y FILOSOFÍA DE LO SAGRADO 1 (2).
    The ancient Thracian megalithic and stone-hewn sacred places are full of symbols closely connected with the Thracian mythology and ancient cult practices which were typical for this area. Among them the most numerous are the huge stone-hewn human footprints, which in Bulgarian folklore were regarded as the footprints of the hero Krali Marko, who was thought of as the guardian of the people in Bulgaria. In the contemporary science studying Thrace he is believed to have been the folklore successor (...)
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  49. Creative Mythology.J. CAMPBELL - 1968
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  50.  49
    Greek mythology: some new perspectives.Geoffrey Stephen Kirk - 1972 - Journal of Hellenic Studies 92:74-85.
    A new approach to the ancient world is only too often a wrong approach, unless it is based on some concrete discovery. But I think it fair to talk of newperspectives, at least, in the study of Greek mythology. Certainly the old and familiar ones are no longer adequate. Indeed it is surprising, in the light of fresh intuitions about society, literacy, the pre-Homeric world, and relations with the ancient Near East, that myth—one of the most pervasive aspects of (...)
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