This document discusses defining the semantic field of tastiness through exploring cultural perceptions of what foods are considered tasty or disgusting. It outlines how semantic fields can be defined deductively through relevant binary oppositions. Specifically, it examines the opposition of pleasant/unpleasant as it relates to the semantic field of taste, using the example of eating snake meat to illustrate cultural prejudices that influence perceptions of tastiness.
The document discusses how the conceptualization of love and sex has changed over time, from ancient Greece to the modern digital age. It outlines several ancient Greek terms for love like agape, eros, and philia. It questions whether summarizing these concepts as simply 'love' is correct. It also examines examples from history like Achilles and Patroclus to analyze the nature of their relationship. The document further defines the terms sex1, sex2, and gender, noting how the distinction between biological sex and gender as a social construct emerged in 1955. Finally, it looks at how views of sex and love have evolved from medieval times to the sexual revolution to the modern AIDS era.
This document discusses defining the semantic field of tastiness through exploring cultural perceptions of what foods are considered tasty or disgusting. It outlines how semantic fields can be defined deductively through relevant binary oppositions. Specifically, it examines the opposition of pleasant/unpleasant as it relates to the semantic field of taste, using the example of eating snake meat to illustrate cultural prejudices that influence perceptions of tastiness.
The document discusses how the conceptualization of love and sex has changed over time, from ancient Greece to the modern digital age. It outlines several ancient Greek terms for love like agape, eros, and philia. It questions whether summarizing these concepts as simply 'love' is correct. It also examines examples from history like Achilles and Patroclus to analyze the nature of their relationship. The document further defines the terms sex1, sex2, and gender, noting how the distinction between biological sex and gender as a social construct emerged in 1955. Finally, it looks at how views of sex and love have evolved from medieval times to the sexual revolution to the modern AIDS era.
The document discusses communication as an institution from an anthropological perspective. It defines communication as the establishment of coded relations between a speaker and receiver where the receiver can become a speaker. An anthropological approach studies the common, unwritten laws of coexistence within communities. The document analyzes whether communication fits the criteria of an institution by examining its tools (sign systems), activities (speech acts), functions (socialization, pleasure, healing), norms (influenced by language habits), and laws (pragmatic principles of communication). It ultimately argues that communication demonstrates the arrangements to be considered an institution according to an anthropological framework.
The document discusses communication as an institution from an anthropological perspective. It defines communication as the establishment of coded relations between a speaker and receiver where the receiver can become a speaker. An anthropological approach studies the common, unwritten laws of coexistence within communities. The document analyzes whether communication fits the criteria of an institution by examining its tools (sign systems), activities (speech acts), functions (socialization, pleasure, healing), norms (influenced by language habits), and laws (pragmatic principles of communication). It ultimately argues that communication demonstrates the arrangements to be considered an institution according to an anthropological framework.
This document discusses "phatic coffee", which is using coffee as a social tool to begin casual conversations and establish social contact. It defines phatic communication as meaningless small talk used to maintain social relationships rather than exchange information. Coffee is well-suited for phatic conversations because it is a universal, unmarked social drink that does not have strong cultural associations or imply intimacy like alcohol. Drinking coffee with someone allows interaction without commitments. The document concludes that coffee is ideal for breaking social barriers because of its neutral, global status as a casual drinking.
This document summarizes different types of online communication based on their level of anonymity. It divides online communication into media, which is personal communication between individuals, and mass media, which is communication from institutions to large groups. Within media, it identifies categories from very personal and non-anonymous like video chat, to semi-official options like social network messages, to anonymous options like anonymous dating websites. Mass media involves anonymous communication from websites and social networks representing institutions.
Conversion is a linguistic process where a word changes its part of speech without changing form, such as the word "work" being used as both a verb and a noun. Palimpsesting refers to changing the context or meaning of something that already exists, similar to how palimpsests involve scraping off and reusing manuscripts. The document argues that culture is palimpsested through the process of conversion, where the original meaning or paradigm of something persists but the surface level meaning changes based on new contexts and intentions.
Conversion is a linguistic process where a word changes its part of speech without changing form, such as the noun "work" derived from the verb "to work". Palimpsesting refers to changing the context or meaning of something that already exists, similar to how palimpsests involve scraping off and reusing manuscripts. The document argues that culture is palimpsested through the process of conversion, where changing the paradigm or context of existing things creates different meanings. This can cause conflicts over symbolic ownership, as seen in debates over folklore and the reuse of buildings.
This document discusses communication and institutions from an anthropological perspective. It provides models of communication from thinkers like Saussure, Buhler, and Jakobson. Communication is defined as establishing coded relations between a speaker and receiver, with the receiver becoming a potential new speaker. The key aspects of an institution according to Malinowski are the people, norms, tools, activities, and functions. An anthropological approach studies the common unwritten laws that govern coexistence in communities. Communication possesses the characteristics of an institution, with language serving as the tool to transform personal experience into something social. Norms are shaped by the language of a society and different languages represent distinct social realities. The common unwritten laws of communication are equivalent
1) Necrologies traditionally followed certain norms and conventions regarding format and content, serving as notices of death and funeral details.
2) However, the document discusses how necrologies have begun shifting from a spatial deixis focused on funeral rites to a discourse deixis that introduces aspects of the deceased's lifestyle and implicitly challenges traditional funeral norms in Bulgaria.
3) This shift generates deviations from norms in some modern necrologies, such as less somber tones, inclusion of personal details, and in some cases explicit violations through insulting language.
1) The document discusses the concept of necro-semiotics and how obituaries in Bulgaria have shifted from private announcements of death to public displays with additional information.
2) It describes how obituaries have taken on a "palimpsest effect" by shifting from spatial to discourse deixis, referring to different narratives beyond just announcing a death.
3) Deviations from obituary norms are presented, showing examples where obituaries now include colorful designs, pictures of the deceased, and non-traditional religious symbols rather than just being a solemn death announcement.
The document discusses communication as an institution from an anthropological perspective. It defines communication as the establishment of coded relations between a speaker and receiver where the receiver can become a speaker. An anthropological approach studies the common, unwritten laws of coexistence within communities. The document analyzes whether communication fits the criteria of an institution by examining its tools (sign systems), activities (speech acts), functions (socialization, pleasure, healing), norms (influenced by language habits), and laws (pragmatic principles of communication). It ultimately argues that communication demonstrates the arrangements to be considered an institution according to an anthropological framework.
The document discusses communication as an institution from an anthropological perspective. It defines communication as the establishment of coded relations between a speaker and receiver where the receiver can become a speaker. An anthropological approach studies the common, unwritten laws of coexistence within communities. The document analyzes whether communication fits the criteria of an institution by examining its tools (sign systems), activities (speech acts), functions (socialization, pleasure, healing), norms (influenced by language habits), and laws (pragmatic principles of communication). It ultimately argues that communication demonstrates the arrangements to be considered an institution according to an anthropological framework.
This document discusses "phatic coffee", which is using coffee as a social tool to begin casual conversations and establish social contact. It defines phatic communication as meaningless small talk used to maintain social relationships rather than exchange information. Coffee is well-suited for phatic conversations because it is a universal, unmarked social drink that does not have strong cultural associations or imply intimacy like alcohol. Drinking coffee with someone allows interaction without commitments. The document concludes that coffee is ideal for breaking social barriers because of its neutral, global status as a casual drinking.
This document summarizes different types of online communication based on their level of anonymity. It divides online communication into media, which is personal communication between individuals, and mass media, which is communication from institutions to large groups. Within media, it identifies categories from very personal and non-anonymous like video chat, to semi-official options like social network messages, to anonymous options like anonymous dating websites. Mass media involves anonymous communication from websites and social networks representing institutions.
Conversion is a linguistic process where a word changes its part of speech without changing form, such as the word "work" being used as both a verb and a noun. Palimpsesting refers to changing the context or meaning of something that already exists, similar to how palimpsests involve scraping off and reusing manuscripts. The document argues that culture is palimpsested through the process of conversion, where the original meaning or paradigm of something persists but the surface level meaning changes based on new contexts and intentions.
Conversion is a linguistic process where a word changes its part of speech without changing form, such as the noun "work" derived from the verb "to work". Palimpsesting refers to changing the context or meaning of something that already exists, similar to how palimpsests involve scraping off and reusing manuscripts. The document argues that culture is palimpsested through the process of conversion, where changing the paradigm or context of existing things creates different meanings. This can cause conflicts over symbolic ownership, as seen in debates over folklore and the reuse of buildings.
This document discusses communication and institutions from an anthropological perspective. It provides models of communication from thinkers like Saussure, Buhler, and Jakobson. Communication is defined as establishing coded relations between a speaker and receiver, with the receiver becoming a potential new speaker. The key aspects of an institution according to Malinowski are the people, norms, tools, activities, and functions. An anthropological approach studies the common unwritten laws that govern coexistence in communities. Communication possesses the characteristics of an institution, with language serving as the tool to transform personal experience into something social. Norms are shaped by the language of a society and different languages represent distinct social realities. The common unwritten laws of communication are equivalent
1) Necrologies traditionally followed certain norms and conventions regarding format and content, serving as notices of death and funeral details.
2) However, the document discusses how necrologies have begun shifting from a spatial deixis focused on funeral rites to a discourse deixis that introduces aspects of the deceased's lifestyle and implicitly challenges traditional funeral norms in Bulgaria.
3) This shift generates deviations from norms in some modern necrologies, such as less somber tones, inclusion of personal details, and in some cases explicit violations through insulting language.
1) The document discusses the concept of necro-semiotics and how obituaries in Bulgaria have shifted from private announcements of death to public displays with additional information.
2) It describes how obituaries have taken on a "palimpsest effect" by shifting from spatial to discourse deixis, referring to different narratives beyond just announcing a death.
3) Deviations from obituary norms are presented, showing examples where obituaries now include colorful designs, pictures of the deceased, and non-traditional religious symbols rather than just being a solemn death announcement.
2. • Кирил и Методий Cyril(le) and Methodius/Kiril I Metodiy
• Методий (Methodius) - Методи
• Климент Охридски Clement of Ohrid/Kliment Ohridski
3. • Григорий - Григор
• Евтимий (Euthimius) Евтим Ефтим
• Паисий – Paissiy/Paisius
• Юдит – Judith/Yudith
• *Саломе Саломия (български превод на Библията, 1925 г.)
Salomé Σαλώμη (Salōmē)
4. 21 Гръцки φ, Φ (φῖ) (п`и; съвременно: фи)
popper (начално
експлозивно П, като в
top+hat)
(съвременно: Ф като
във phosphor)
500
— Латински ph (транскрипция) popper (начално експлозивно П, като в top+hat)
— Английски ph (транскрипция) phosphor
5. Казусът „Филип“ и „Стефан“
Филип
Philippe
Philip
Felipe
Filippo
• Стефан
• Stephane
• Stephen
• Steven
• Stefan
7. • „Света София“ (на гръцки: Ἁγία Σοφία; на латински: Sancta Sophia;
на турски: Aya Sofya) или Църква на светата Премъдрост Божия е
монументална обществена сграда в Истанбул,Турция, превърната днес
в музей.Тя е служила дълго време за християнска катедрала, а по-късно
за една от главните джамии на Константинопол.
8. • Историята на София е тясно свързана с храма „Света София“ (на гръцки: Αγία
Σοφία), който подобно на „Света София“ в Константинопол е посветен на
„Премъдростта Божия“ - едно от имената на младия Исус Христос.
• http://www.saintsophiachurch.com/
• https://www.youtube.com/watch?v=IYWgDfcGxi8
• https://www.youtube.com/watch?v=RN_JQ7Ss-kk
•