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.
1. Къде е родена Мария Калас?
(Абдукцията като инструмент на езиковата
функционална грамотност)
Доц. д-р Борислав Георгиев (НБУ)
Международна научна конференция „От слово към
действие: разкази и репрезентации“
СУ, 2 май 2019 г.
2. В кой град
през 1923 г. е
родена
гръцката
оперна певица
Мария Калас?
А) Милано
Б) Париж
В) Ню Йорк
Г) Казабланка
3. Характеристика на въпроса
• На пръв поглед въпросът има енциклопедичен характер: или
знаеш отговора, или не го знаеш, който е елемент от общата ти
култура.
• Основният въпрос обаче е следният:
Може ли по умозрителен път да се стигне
(приблизително) до правилния отговор, въз основа на
контекста, образуван от въпроса и от възможните
отговори, и на общите знания за света – тоест, да се
приложи абдукция?
4. Абдукция
Абдукцията (лат. abductio) е вид логическо заключение, определено
от Чарлс Пърс като „гадаене“ или „изказване на хипотеза“. При
абдукцията доказваме, че нещо е истинно, чрез вече доказаната
истинност на някое негово следствие. Описано по формален начин,
ако при абдукцията А следва от В, това означава, че А е достатъчно,
но не и необходимо условие за истинността на В.
На практика методът на абдукцията се използва от всяка наука,
която създава хипотетични модели на базата на емпирични данни.
Пърс твърди, че при добрата абдукция трябва да се избират такива
обяснения на явленията, които са „максимално прости“.
Абдукцията е генериране на правдоподобни обяснения за това,
което наблюдаваме около нас.
5. Какво следва да ни направи впечатление?
А: По отношение на изброените градове
• Във възможните отговори няма нито един гръцки или
малоазийски град с преобладаващо гръцко население от типа на
Измир (Смирна);
• Два от градовете – Париж и Милано, са в Европа; един - в
Северна Америка и един – в Северозападна Африка;
• Има само една столица и два най-големи града в съответната
държава (Ню Йорк и Казабланка);
• Милано е неофициалната столица на Северна Италия и
всепризнатата столица на операта заради театъра „Ла Скала“;
6. Какво следва да ни направи впечатление?
Б: Във формулировката на въпроса:
1. Защо е спомената годината на раждане?
2. Защо е уточнено, че е гръцка? – За да заключим, че не е родена в
Гърция или в Турция: нито един гръцки или гръцки малоазийски град
не присъства във възможните отговори;
3. Защо е уточнено, че е оперна? За да се сетим за миланския театър
„Ла Скала“, ако знаем за неговото съществуване. Това знание ни
отпраща в грешна посока, че човек, роден в Милано, непременно
става оперен певец.
В кой град през 1923 г. е родена гръцката оперна певица Мария Калас?
7. Защо е спомената годината на раждане - 1923?
• Година от периода между двете световни войни
• Периодът на La Belle Epoque в Европа и във Франция – Париж?
(„Париж“ присъства като възможен отговор, защото Калас умира в
Париж през 1977 г. и урната с праха ѝ се намира в гробището Père
Lachaise)
• Миграция на Балканите и от Балканите към други държави
• Най-правдоподобното предположение е, че семейството на Калас
емигрира в САЩ по икономически причини – бягство от размирните
Балкани, митът за Обетованата земя и т.н.
• Следователно – би следвало да е родена в Ню Йорк – единствения US
град в поредицата.
8. • Vesela Angelova Тук не става въпрос за функционална грамотност, а за обща
култура. И категорично не може да се стигне до отговора по логически път.
• Vesela Angelova Gueorguiev Borislav Иначе, ако не знаех отговора, сигурно и
аз щях да заложа на Ню Йорк, точно поради причините които по-горе бяха
посочени: голямата гръцка диаспора там. Но щях да стрелям със затворени
очи.
• Gueorguiev Borislav Всъщност, тази задача нагледно показва как се строи
хипотеза без наличието на достатъчно емпирични данни. Аз не зная и не ме
интересува точната причина, поради която семейството на Мария Калас
емигрира в Щатите, както и дали са били бедни или богати. Важното е, че
това се случва между двете световни войни, когато много балканци
(българи, гърци, сърби и пр.) тръгват да преследват щастието си в Щатите.
Така че е напълно правдоподобно (!) да предположим, че и това семейство е
тръгнало точно към Щатите,
9. • Maria Naslednikova Това ме затрудни. Ако е само въпросът къде е
родена, според мен или човек знае, или не. Би могло да бъде във
всеки един от изброените градове. Но най-логично е Ню Иорк,
защото там има голяма гръцка общност. Но аз съм само
художник, така че професията ми е доста безмълвна.
• Kostadin Georgiev В статистиката, ако намерите определена
тенденция за еволюцията на обектите (примерно засилена
имиграция към САЩ през периода) рисковано е да се правят
заключения за произволно избран обект. Може да е имала баба
от Милано и там да е била на гости майка й, преди да я роди.
Реално няма логика в житейските събития на един човек, те се
случват въпреки, а не благодарение на.