Richard A. Etlin demonstrates how the conceptual basis of the modern house and the physical layout of the modern city emerged from debates among theoretically innovative French architects of the eighteenth century. Examining a broad range of topics from architecture and urbanism to gardening and funerary monuments, he reconsiders eighteenth-century French architecture with regard to the ways in which it was informed by symbolic space. This book provides an accessible introduction to a century of architecture that transformed the classical forms of the Renaissance and Baroque periods into building types still familiar today.
This volume investigates critical practices by which the Qumran community constituted itself as a sectarian society. Key to the formation of the community was the reconstruction of the identity of individual members. In this way the “self” became an important symbolic space for the development of the ideology of the sect. Persons who came to experience themselves in light of the narratives and symbolic structures embedded in the community practices would have developed the dispositions of affinity and estrangement necessary for the constitution of a sectarian society. Drawing on various theories of discourse and practice in rhetoric, philosophy, and anthropology, the book examines the construction of the self in two central documents: the Serek ha-Yahad and the Hodayot.
Symbolic Landscapes presents a definitive collection of landscape/place studies that explores symbolic, cultural levels of geographical meanings. Essays written by philosophers, geographers, architects, social scientists, art historians, and literati, bring specific modes of expertise and perspectives to this transdisciplinary and interdisciplinary study of the symbolic level human existential spatiality. Placing emphasis on the pre-cognitive genesis of symbolic meaning, as well as embodied, experiential (lived) geography, the volume offers a fresh, quasi-phenomenological approach. The editors articulate the epistemological doctrine that perception and imagination form a continuum in which both are always implicated as complements. This approach makes a case for the interrelation of the geography of perception and the geography of imagination, which means that human/cultural geography offers only an abstraction if indeed an aesthetic geography is constituted merely as a sub-field. Human/cultural geography can only approach spatial reality through recognizing the intimate interrelative dialectic between the imaginative and perceptual meanings of our landscapes/place-worlds. This volume reinvigorates the importance of the topic of symbolism in human/cultural geography, landscape studies, philosophy of place, architecture and planning, and will stand among the classics in the field.
While sectarian violence has greatly diminished on the streets of Belfast and Derry, proxy battles over the right to define Northern Ireland’s identity through its new symbolic landscapes continue. Offering a detailed ethnographic account of Northern Ireland’s post-conflict visual transformation, this book examines the official effort to produce new civic images against a backdrop of ongoing political and social struggle. Interviews with politicians, policymakers, community leaders, cultural workers, and residents shed light on the deeply contested nature of seemingly harmonized urban landscapes in societies undergoing radical structural change. Here, the public art process serves as a vital means to understanding the wider politics of a transforming public sphere in an age of globalization and transnational connectivity.
This book aims to present an alternative view of humanitarian action. It adds to current conversations and dilemmas within the humanitarian sphere by departing from traditional views that consider humanitarian interventions as a concrete human activity aimed at providing relief to disaster victims. Much differently, it invokes the idea that humanitarian action is also a cognitive process. In this process, both humanitarians and disaster survivors alike, unknowingly, apply historically, societally, and culturally defined symbolic constructions to make sense of post-disaster information and to make decisions. In the specific case of humanitarian workers, these symbolic constructions influence how they understand their post-disaster reality, including how they relate to those they consider to be in pain or distress. This way of looking at humanitarian action builds upon a robust theoretical framework called Institutional Logics, which helps us identify and interpret how individuals make sense of their reality. So it brings the complex world of the individual into a discussion that generally considers the organization as the unit of analysis. Studying humanitarian action through this alternative lens makes it easy to see that objective and verifiable post-disaster information is a necessary but not a sufficient condition to design humanitarian interventions, let alone assess their value and benefits. A Symbolic Approach to Humanitarian Action: It Takes One to Know One aims to bridge the gap between research and practice in humanitarian action by translating academic knowledge into an accessible format that can be used by practitioners to improve their work on the ground.
Within cognitive science, two approaches currently dominate the problem of modeling representations. The symbolic approach views cognition as computation involving symbolic manipulation. Connectionism, a special case of associationism, models associations using artificial neuron networks. Peter Gärdenfors offers his theory of conceptual representations as a bridge between the symbolic and connectionist approaches. Symbolic representation is particularly weak at modeling concept learning, which is paramount for understanding many cognitive phenomena. Concept learning is closely tied to the notion of similarity, which is also poorly served by the symbolic approach. Gärdenfors's theory of conceptual spaces presents a framework for representing information on the conceptual level. A conceptual space is built up from geometrical structures based on a number of quality dimensions. The main applications of the theory are on the constructive side of cognitive science: as a constructive model the theory can be applied to the development of artificial systems capable of solving cognitive tasks. Gärdenfors also shows how conceptual spaces can serve as an explanatory framework for a number of empirical theories, in particular those concerning concept formation, induction, and semantics. His aim is to present a coherent research program that can be used as a basis for more detailed investigations.
After the conflagration of Tito’s Yugoslavia a medley of new and not-so-new states rose from the ashes. Some of the Yugoslav successor states have joined, or are about to enter, the European Union, while others are still struggling to define their national borders, symbols, and relationships with neighbouring states. Strategies of Symbolic Nation-building in South Eastern Europe expands upon the existing body of nationalism studies and explores how successful these nation-building strategies have been in the last two decades. Relying on new quantitative research results, the contributors offer interdisciplinary analyses of symbolic nation-building in Albania, Bosnia-Herzegovina, Croatia, Kosovo, Macedonia, Montenegro, and Serbia to show that whereas the citizens of some states have reached a consensus about the nation-building project other states remain fragmented and uncertain of when the process will end. A must-read not only for scholars of the region but policy makers and others interested in understanding the complex interplay of history, symbolic politics, and post-conflict transition.
"Most economists think of common property as physical-a body of water, a forest-and as bounded within geographic space. In this paper, building on work in social theory, the author argues that common property can also be social-defined within symbolic space. People can be bound by well-defined symbolic agglomerations that have characteristics similar to common property. He calls these "symbolic public goods" (SPGs) and make the case that such constructs are central to understanding collective action. He illustrates the point by contrasting how conceptions of nationalism in Indonesia and India created SPGs that resulted in very different strategies of local development ... " -- Cover verso.
Ernst Cassirer occupies a unique space in twentieth-century philosophy. A great liberal humanist, his multi-faceted work spans the history of philosophy, the philosophy of science, intellectual history, aesthetics, epistemology, the study of language and myth, and more. Cassirer’s thought also anticipates the renewed interest in the origins of analytic and continental philosophy in the Twentieth Century and the divergent paths taken by the 'logicist' and existential traditions, epitomised by his now legendary debate in 1929 with the philosopher Martin Heidegger, over the question "What is the Human Being?" The Philosophy of Symbolic Forms is Cassirer's most important work. It was first published in German in 1923, the third and final volume appearing in 1929. In it Cassirer presents a radical new philosophical worldview - at once rich, creative and controversial - of human beings as fundamentally "symbolic animals", placing signs and systems of expression between themselves and the world. This major new translation of all three volumes, the first for over fifty years, brings Cassirer's magnum opus to a new generation of students and scholars. Taken together, the three volumes of The Philosophy of Symbolic Forms are a vital treatise on human beings as symbolic animals and a monumental expression of neo-Kantian thought. Correcting important errors in previous English editions, this translation reflects the contributions of significant advances in Cassirer scholarship over the last twenty to thirty years. Each volume includes a new introduction and translator's notes by Steve G. Lofts, a foreword by Peter E. Gordon, a glossary of key terms, and a thorough index.
Erwin Panofsky’s Perspective as Symbolic Form is one of the great works of modern intellectual history, the legendary text that has dominated all art-historical and philosophical discussions on the topic of perspective in this century. Finally available in English, this unrivaled example of Panofsky’s early method places him within broader developments in theories of knowledge and cultural change. Here, drawing on a massive body of learning that ranges over ancient philosophy, theology, science, and optics as well as the history of art, Panofsky produces a type of “archaeology” of Western representation that far surpasses the usual scope of art historical studies. Perspective in Panofsky’s hands becomes a central component of a Western “will to form,” the expression of a schema linking the social, cognitive, psychological, and especially technical practices of a given culture into harmonious and integrated wholes. He demonstrates how the perceptual schema of each historical culture or epoch is unique and how each gives rise to a different but equally full vision of the world. Panofsky articulates these distinct spatial systems, explicating their particular coherence and compatibility with the modes of knowledge, belief, and exchange that characterized the cultures in which they arose. Our own modernity, Panofsky shows, is inseparable from its peculiarly mathematical expression of the concept of the infinite, within a space that is both continuous and homogenous.
