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This book provides a cross-cultural analysis of how religious symbols function from a theological and philosophical perspective. Showing how religious symbols can be true in various qualified senses, Neville presents a theory of religious symbolism in the American pragmatic tradition extending and elaborating Tillich's claim that religious symbols participate in the divine realities to which they refer and yet must be broken in order not to be idolatrous or demonic. The Truth of Broken Symbols offers a theory of religious symbolism treating reference, meaning, and interpretation, and discussing different functions of religious symbols in theological, practical, and devotional contexts. It shows that religious symbols are to be properly understood as true or false and that symbol-systems such as myths, theologies, or liturgical symbols are to be used to engage divine realities while internally exhibiting semiotic structures of reference, meaning, and interpretation.
In this groundbreaking book, Andrei Pop presents a lucid reassessment of those writers and artists in the late nineteenth century whose work merits the adjective “symbolist.” For Pop, this term denotes an art that is self-conscious about its modes of making meaning and he argues that these symbolist practices, which sought to provide more direct access to the viewer by constant revision of its material means of meaning-making (brushstrokes on a canvas, words on a page), are crucial to understanding the genesis of modern art. The symbolists saw art not as a social revolution, but a revolution in sense and in how we conceptualize the world. At the same time, the concerns of symbolist painters and poets were shared to a remarkable degree by theoretical scientists of the period, especially by mathematicians and logicians who were dissatisfied with the strict empiricism dominant in their disciplines, and which made shared knowledge seem unattainable. A crisis of sense made art and science look for conceptual foundations underlying the diverging subjective responses and perceptions of individuals. Unlike other studies of this period, Pop’s focus is not on how individual artists may have absorbed bits of scientific theories, but rather on the philosophical questions that were relevant to both domains. The problem of subjectivity in particular, of what in one’s experience can and cannot be shared, was crucial to the possibility of collaboration within science and to the communication of artistic innovation. Pop’s brilliant close readings of the literary and visual practices of Manet and Mallarmé, of drawings by Ernst Mach, William James and Wittgenstein, of experiments with color by Bracquemond and Van Gogh, and of the philosophical systems of Frege and Russell add up to a startling but coherent picture of the symbolist heritage of modernity and its consequences.
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Charles W. Morris' doctoral thesis Symbolism and Reality, written in 1925 at Chicago under George H. Mead, has never before been published. It sets out to prove that thought and mind are not entities, nor even processes involving a psychical substance distinguishable from the rest of reality, but are explicable as the functioning of parts of the experience as symbols to an organism of other parts of experience. Being then the symbolic portion of experience, the psychical or mental can neither be sharply opposed to the rest of experience nor identical with the whole of experience. This edition includes a preface by Achim Eschbach, an extensive bibliography of Morris' works, and indices of names and subjects.
Volume One of The History of Psychology through Symbols provides a groundbreaking approach by expanding the roots of psychology beyond the Greeks to concurrent events during the same period (800 BCE–200 BCE), defined as the Axial Age by German-Swiss psychiatrist Karl Jaspers. The Axial Age emphasized seeking the universal connection that unites all humanity, a focus not on what one believed, but how one lived. This includes the human desire to connect to something greater, the totality of being human, explained by using symbols, the universal language. This volume describes the psychological implications of the Axial Age through the developments of Buddhism, Hinduism, Confucianism, Daoism, Judaism, and Zoroastrianism, as well as Greek thought. Rooted in the Axial Age, Volume One explores how the Christian and Islamic eras influenced psychology, which resulted in the Renaissance and the Scientific Revolution, which provided the historic roots of modern psychology. Rejecting the idea that science transcends historical events, this volume provides a political, socioeconomic, and cultural context for all the historic developments. The chapter on the history of mental illness provides inspiration for a new mental health system with specific recommendations for radical system reform. In the spirit of the Axial Age on the importance of how one lives, there is an emphasis on engagement with symbols and with specific exercises, called emancipatory opportunities, to apply the lessons of psychological history to daily life. This book is ideal for those seeking a dynamic and engaging way of learning about or teaching the history of psychology and would also be of interest to students, practitioners, and scholars of science, philosophy, history and systems, religious studies, art, and mental health and drug and alcohol treatment, as well as those interested in applying the lessons of history to daily life.
A legend differs from an historical narrative only in this-that it is without documentary evidence of authenticity. It is the offspring solely of tradition. Its details may be true in part or in whole. There may be no internal evidence to the contrary, or there may be internal evidence that they are altogether false. But neither the possibility of truth in the one case, nor the certainty of falsehood in the other, can remove the traditional narrative from the class of legends. It is a legend simply because it rests on no written foundation. It is oral, and therefore legendary.