Results for 'Ritual system'

973 found
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  1. The cognitive representation of religious ritual form: A theory of participants' competence with their religious ritual systems.E. Thomas Lawson & Robert N. McCauley - unknown
    Theorizing about religious ritual systems from a cognitive viewpoint involves (1) modeling cognitive processes and their products and (2) demonstrating their influence on religious behavior. Particularly important for such an approach to the study of religious ritual is the modeling of participants' representations of ritual form. In pursuit of that goal, we presented in Rethinking Religion a theory of religious ritual form that involved two commitments. The theory’s first commitment is that the cognitive apparatus for the (...)
     
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  2.  51
    Signification and Performance of Nonverbal Signs in the Confucianist Ritual System.You-Zheng Li - 2007 - American Journal of Semiotics 23 (1-4):39-44.
    The Confucianist learning of rites and related code systems are full of performing details realized in patterned conducts, programmed processes and multiplemedia-emblematic network most of which exhibit themselves as nonverbal signs and rhetoric. Those nonverbal ritual codes and the related regular performance exercise an extremely effective impact on the directed communication and domination of the society. As a result, in the Li-System the nonverbal signs and codes could function more relevantly and effectively than the related verbal part which (...)
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  3. Why ritualized behavior? Precaution systems and action parsing in developmental, pathological and cultural rituals.Pascal Boyer & Pierre Liénard - 2006 - Behavioral and Brain Sciences 29 (6):595-613.
    Ritualized behavior, intuitively recognizable by its stereotypy, rigidity, repetition, and apparent lack of rational motivation, is found in a variety of life conditions, customs, and everyday practices: in cultural rituals, whether religious or non-religious; in many children's complicated routines; in the pathology of obsessive-compulsive disorders (OCD); in normal adults around certain stages of the life-cycle, birthing in particular. Combining evidence from evolutionary anthropology, neuropsychology and neuroimaging, we propose an explanation of ritualized behavior in terms of an evolved Precaution System (...)
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  4.  7
    A Study on the Characteristics of the Ritual Systems for the Reverence of the Emperor in a View of Rituals of the Liji. 정병섭 - 2017 - Journal of Eastern Philosophy 90 (90):7-35.
    祭禮는 禮學의 가장 큰 비중을 차지하고 있으며, 동아시아의 문화를 이해하는데 핵심 키워드라 할 수 있다. 또 『禮記』는 제례의 절차와 의미를 기술하고 있다는 점에서 제례 연구의 중요한 문헌이다. 戰國時代 이후 諸子百家는 통일왕조에 걸맞은 사상체계를 구축하기 위해 다양한 양상으로 발전을 이루었는데, 儒家 또한 禮制의 강화와 세분화를 통해 국가의 통치체제를 수립하려고 노력하였다. 儒家의 禮治主義에 나타난 큰 특징 중 하나는 군왕중심의 尊王思想이다. 이것은 祭禮에도 반영되어 군왕을 중심으로 제사의 대상과 범위를 차등화시켰고, 非禮에 해당하는 금지사항을 규정함으로써 계층 간의 차별을 합리화하고 禮法을 통해 불화를 종식시켰다. 이러한 사상은 (...)
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  5. Precaution systems and ritualized behavior.Pascal Boyer & Pierre Liénard - 2006 - Behavioral and Brain Sciences 29 (6):635-641.
    In reply to commentary on our target article, we supply further evidence and hypotheses in the description of ritualized behaviors in humans. Reactions to indirect fitness threats probably activate specialized precaution systems rather than a unified form of danger-avoidance or causal reasoning. Impairment of precaution systems may be present in pathologies other than obsessive-compulsive disorder (OCD), autism in particular. Ritualized behavior is attention-grabbing enough to be culturally transmitted whether or not it is associated with group identity, cohesion, or with any (...)
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  6.  34
    The Power of the Ritual – the System of Rites as a Form of Legitimacy in the Soviet Union –.Camelia Leleșan - 2014 - History of Communism in Europe 5:193-206.
    The end of the Second World War produced a shift in the Soviet mode of legitimation; the original values of Marxism-Leninism were combined with those of patriotic nationalism in a new form of ideology in which the idea of The Great Patriotic War became one of the founding myths. Especially after Stalin’s death in 1953 and the beginning of the process of de-Stalinization, the Soviet political elites made an attempt to change their strategy by reducing reliance on coercion and strengthening (...)
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  7. The Ritual Kinship and the Traditional Political System of the Ao Nagas'.N. K. Das - 1983 - Social Research: An International Quarterly 1:40-44.
     
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  8. The Ritual Kinship and Political System among the Ao Naga'.N. K. Das - 1983 - Social Research: An International Quarterly 2:14-20.
     
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  9.  12
    Precaution systems and ritualized behavior.Boyer Pascal & Lienard Pierre - 2006 - Behavioral and Brain Sciences 29 (6).
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  10.  44
    What else is driving ritualized behavior, besides the “hazard-precaution system”? Developmental, psychopathological, and ethnological considerations.Oana Benga & Ileana Benga - 2006 - Behavioral and Brain Sciences 29 (6):615-616.
    The target article presents arguments for a motivational system dedicated exclusively to the detection of, and reaction to, particular threats to fitness, the so-called “Hazard-Precaution System,” which, according to the authors, drives ritualized behavior. We approach the issue of a motivational system from three perspectives – developmental, psychopathological, and ethnological. (Published Online February 8 2007).
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  11. Bringing Ritual to Mind: Psychological Foundations of Cultural Forms.Robert N. McCauley - 2002 - Cambridge University Press.
    Bringing Ritual to Mind explores the cognitive and psychological foundations of religious ritual systems. Participants must recall their rituals well enough to ensure a sense of continuity across performances, and those rituals must motivate them to transmit and re-perform them. Most religious rituals the world over exploit either high performance frequency or extraordinary emotional stimulation to enhance their recollection. But why do some rituals exploit the first of these variables while others exploit the second? McCauley and Lawson advance (...)
     
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  12.  18
    Lived Regulations, Systemic Attributions: Menstrual Separation and Ritual Immersion in the Experience of Orthodox Jewish Women.Naomi Marmon & Tova Hartman - 2004 - Gender and Society 18 (3):389-408.
    The rules that govern Jewish Orthodox women’s bodies, in particular those of ritual purity and immersion, are often criticized as patriarchal and an expression of oppression or domination. This study challenges the structuralist analysis of the regimen of ritual purity by examining how religious women themselves live and experience this system. The authors interviewed 30 Orthodox Jewish women living in Israel who observe these rituals in an effort to hear their experiences. The women’s expression of their experiences (...)
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  13.  24
    Modeling Cultural Transmission of Rituals in Silico: The Advantages and Pitfalls of Agent-Based vs. System Dynamics Models.Vojtěch Kaše, Tomáš Hampejs & Zdeněk Pospíšil - 2018 - Journal of Cognition and Culture 18 (5):483-507.
    This article introduces an agent-based and a system-dynamics model investigating the cultural transmission of frequent collective rituals. It focuses on social function and cognitive attraction as independently affecting transmission. The models focus on the historical context of early Christian meals, where various theoretically inspiring trends in cultural transmission of rituals can be observed. The primary purpose of the article is to contribute to theorizing about cultural transmission of rituals by suggesting a clear operationalization of their social function and cognitive (...)
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  14.  33
    Ritual Intuitions: Cognitive Contributions to Judgments of Ritual Efficacy.Justin Barrett & E. Thomas Lawson - 2001 - Journal of Cognition and Culture 1 (2):183-201.
    Lawson and McCauley have argued that non-cultural regularities in how actions are conceptualized inform and constrain participants' understandings of religious rituals. This theory of ritual competence generates three predictions: 1) People with little or no knowledge of any given ritual system will have intuitions about the potential effectiveness of a ritual given minimal information about the structure of the ritual. 2) The representation of superhuman agency in the action structure will be considered the most important (...)
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  15.  80
    Anthropology, Polanyi, and afropentecostal ritual: A scientific and theological epistemology of participation.Craig Scandrett-Leatherman - 2008 - Zygon 43 (4):909-923.
    The 1904 World's Fair in St. Louis sponsored both an International Congress of Arts and Sciences aimed at unity of knowledge and an anthropology exhibit of diverse peoples. Jointly these represented a quest for unifying knowledge in a diverse world that was fractured by isolated specializations and segregated peoples. In historical perspective, the Congress's quest for knowledge is overshadowed by Ota Benga who was part of the anthropology exhibit. The 1904 World's Fair can be viewed as a Euro-American ritual, (...)
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  16.  23
    Ritual y poder en los centros budistas zen argentinos.Catón Eduardo Carini - 2007 - Horizonte 6 (11):71-87.
    Resumen El presente artículo es un estudio de los grupos budistas zen argentinos desde la perspectiva de la antropología política. El objetivo es, en primer lugar, explorar las distintas posiciones sociales que los miembros pueden ocupar al interior de un grupo zen y los sistemas nativos de clasificación social, es decir, las categorías que nombran y crean distinciones rituales. En segundo lugar, analizar la estructura de autoridad y de poder al interior de una comunidad zen, indagando los vínculos entre el (...)
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  17.  56
    Economic Equity, the Well-Field System, and Ritual Propriety in the Confucian Philosophy of Qi.Jung-Yeup Kim - 2014 - Philosophy East and West 64 (4):856-865.
    The well-field system of land division was advocated by the classical Confucian Mencius and also by the Neo-Confucian Zhang Zai 張載 , both of whom, I argue, were philosophers of qi 氣 . In this system, land is divided into the shape of the Chinese character jing 井 . The outer eight parts would be private and cultivated by eight families, respectively, and the center part would be communal and fostered together in order to pay taxes.1 I argue (...)
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  18. Ritual, memory, and emotion: Comparing two cognitive hypotheses.A. Howard - unknown
    Without systems of public, external symbols for recording information, nonliterate communities have to rely on human memory for the retention and transmission of cultural knowledge. Religious expressions either evolved in directions that rendered them memorable or they were--quite literally--forgotten. Most religious systems, including all of the great world religions, emerged among populations that were mostly illiterate (even if there was a literate elite). Thus, it should come as no surprise that religious systems and ritual systems, in particular, have evolved (...)
     
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  19.  7
    Communitas, Ritual, and Sustainability in Peter Senge’s Presence: Human Purpose and the Field of the Future.Shawn T. Collins - 2005 - Bulletin of Science, Technology and Society 25 (6):491-496.
    Presence suggests that adapting the experiences of leading innovators may address a nightmare scenario of environmental destruction, a growing divide between the rich and poor, and escalating violence around the world. Innovation occurs by transforming sensing to identify limitations in existing solution sets, transforming perception to envision an entire whole, and transforming action to realize the future seeking to emerge from the whole. This U sequence follows the rite-of-passage phases of separation, liminality, and reincorporation documented by Victor Turner. By ending (...)
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  20.  39
    School rituals and their educational significance in the Joseon period—Rituals as one of the pedagogical pillars of Confucian school education.Jong-Bae Park - 2018 - Educational Philosophy and Theory 51 (9):949-957.
    This paper aims to argue that school rituals played critical roles for the educational purpose in Confucian school education in the Joseon period. Diverse rituals were performed in Confucian schools of the Joseon period, and these rituals formed a comprehensive ritual system of the school education. These school rituals can be read to manifest the ideals of Confucian philosophy of education and to be also utilized as one of the important educational tools or programs through which to hand (...)
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  21. Ritual, emotion, and sacred symbols.Candace S. Alcorta & Richard Sosis - 2005 - Human Nature 16 (4):323-359.
    This paper considers religion in relation to four recurrent traits: belief systems incorporating supernatural agents and counterintuitive concepts, communal ritual, separation of the sacred and the profane, and adolescence as a preferred developmental period for religious transmission. These co-occurring traits are viewed as an adaptive complex that offers clues to the evolution of religion from its nonhuman ritual roots. We consider the critical element differentiating religious from non-human ritual to be the conditioned association of emotion and abstract (...)
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  22.  44
    Ritual and Diplomacy: The 200-Years Crisis in Relation between Parhae and Silla.Alexander A. Kim - 2010 - Asian Culture and History 2 (1):P34.
    The state of Parhae (in Chinese reading- Bohai) existed in what is now Russian Maritime region, North Korea and Northeastern China from the late 7th to the early 10th centuries AD. Parhae played a major role at relations between Silla, Japan and Chinese empire Tang. Of course, Parhae was subjected to important cultural influence from other countries and in some cases followed their ritual and diplomatic tradition. Many specialists from Japan, Russia, China and both Korean states have done research (...)
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  23.  15
    “To Exist Is to Have Confidence in One’s Way of Being”: Rituals as Model Systems.Clifford Geertz - 2007 - In Angela N. H. Creager, Elizabeth Lunbeck, M. Norton Wise, Barbara Herrnstein Smith & E. Roy Weintraub, Science without Laws: Model Systems, Cases, Exemplary Narratives. Duke University Press. pp. 212-224.
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  24.  95
    The Limitations of Ritual Propriety: Ritual and Language in Xúnzǐ and Zhuāngzǐ.Chris Fraser - 2012 - Sophia 51 (2):257-282.
    This essay examines the theory of ritual propriety presented in the Xúnzǐ and criticisms of Xunzi-like views found in the classical Daoist anthology Zhuāngzǐ. To highlight the respects in which the Zhuāngzǐ can be read as posing a critical response to a Xunzian view of ritual propriety, the essay juxtaposes the two texts' views of language, since Xunzi's theory of ritual propriety is intertwined with his theory of language. I argue that a Zhuangist critique of the presuppositions (...)
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  25.  21
    The Establishment of the Suburban Sacrifice Rituals During the Western Han1.Kan Huai-Chen - 2020 - Contemporary Chinese Thought 51 (2):140-173.
    Editor’sThis essay draws on the suburban sacrifice ritual to explicate in detail how Confucianism became the state religion by reforming the ritual system as a justification of the political system holding the Emperor as the central and highest authority.
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  26. Cognition, Religious Ritual, and Archaeology.Robert N. McCauley - unknown
    The emergence of cognitive science over the past thirty years has stimulated new approaches to traditional problems and materials in well-established disciplines. Those approaches have generated new insights and reinvigorated aspirations for theories in the sciences of the socio-cultural (about the structures and uses of symbols and the cognitive processes underlying them) that are both more systematic and more accountable empirically than the recently available alternatives. Without rejecting interpretive proposals, projects in both the cognitive science of religion and in cognitive (...)
     
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  27.  15
    Agrarian rituals giving way to Romantic motifs.Ott Heinapuu - 2016 - Sign Systems Studies 44 (1-2):164-185.
    Semiotic mechanisms involving sacred natural sites – or areas of land or water with special spiritual significance – that have been focal points in agrarian vernacular religion have been transformed in modern Estonian culture. Some sites have accrued new significance as national monuments or tourist attractions and the dominant way of conceptualizing these sites has changed.Sacred natural sites should not be presumed to represent pristine nature. Rather, they are products of complex culture-nature interactions as they have been formed in the (...)
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  28. Cultural evolution of ritual practice in prehistoric Japan: The kitamakura hypothesis is examined.Misato Maikuma & Hisashi Nakao - 2024 - Letters on Evolutuionay Behavioral Science 15 (1):1–8.
    Various disciplines, including evolutionary biology, anthropology, archaeology, and psychology, have studied the evolution of rituals. Archaeologists have typically argued that burial practices are one of the most prominent manifestations of ritual practices in the past and have explored various aspects of burial practices, including burial directions. One of the important hypotheses on the cultural evolution of burial practices in Japan is the kitamakura hypothesis, which claims that burial directions (including Kofuns and current burials) were intended to be oriented toward (...)
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  29.  42
    Confucian Rituals and Aristotelian Habits.Kevin M. DeLapp - 2024 - Dao: A Journal of Comparative Philosophy 23 (2).
    This essay argues that Confucian ritual propriety (li 禮) and Aristotelian habit (hexis, ἔξις) play analogous roles within their respective ethical systems and that we can come to appreciate important dimensions of each category by juxtaposing it with the other. Despite numerous and deep dissimilarities, both li and hexis work to organize and publicize emotions and dispositions, ground true moral quality in phenomenally-present activity, and (leveraging insights from Marcel Mauss) contribute to shaping and actualizing an agent’s body and behavior. (...)
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  30.  13
    (1 other version)Rituals of Freedom: Libertarian Themes in Early Confucianism.Roderick Long - 2016 - Auburn, AL, USA: Molinari Institute.
    When scholars look for anticipations of libertarian ideas in early Chinese thought, attention usually focuses not on the Confucians, but on the Taoists. But in their account of spontaneously evolving social norms, their understanding of the price system, their penchant for public-choice analysis, their enthusiasm for entrepreneurship, their preference for noncoercive interpersonal relations, their call for a laissez-faire economic policy, and their rejection of Taoist primitivism, the Confucians show themselves to be the true precursors of modern libertarianism.
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  31.  43
    A New Ritual of the Orphic Mysteries.Michael Tierney - 1922 - Classical Quarterly 16 (2):77-87.
    In discussing the origin and history of Orphism, it is usual to treat it rather as a system of belief than as a ritual. The former aspect of it probably was more salient in later times, yet it is certain that the Orphic movement began rather as a ritual with strong emphasis on purification and a rule of life. Its theological and traditional aspect developed only gradually, and the greatest characteristic of this development was always its readiness (...)
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  32.  52
    Ritualized behavior as a domain-general choice of actions.Wang Hongbin & Bello Paul - 2006 - Behavioral and Brain Sciences 29 (6):633-634.
    Although we agree that ritualized behavior is a mystery that calls out for an explanation, we do not think that the proposed domain-specific two-component system offers an empirically well-justified and theoretically parsimonious description of the phenomena. Instead, we believe that the deployment of domain-general mechanisms based on choice of actions could also explain the essential features of ritualized behavior. (Published Online February 8 2007).
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  33.  8
    Ritual words: Daoist liturgy and the Confucian Liumen tradition in Sichuan province.Volker Olles - 2013 - Wiesbaden: Harrassowitz Verlag.
    The Qing dynasty scholar Liu Yuan (1768-1856) developed a unique system of thought, merging Confucian learning with ideas and practices from Daoism and Buddhism, and was eventually venerated as the founding patriarch of an influential movement combining the characteristics of a scholarly circle and a religious society. Liu Yuan, a native of Sichuan, was an outstanding Confucian scholar whose teachings were commonly referred to as Liumen (Liu School). Assisted by his close disciples, Liu edited a Daoist ritual canon (...)
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  34.  15
    The Role of Religion Rituals in Fostering Community Cohesion: A Philosophical Analysis.Lucia Fernandez & Miguel Ramirez - 2024 - European Journal for Philosophy of Religion 16 (2):35-51.
    Throughout history, religion has had a significant and lasting influence on the structure of human civilizations. Its effect shapes people's and communities' collective consciousness on a cultural, ethical, and political level. The complex relationship between religion and the different aspects of modern life changes as societies do. In order to better understand the complex relationship between tradition and modernity and the effects of religious rituals, institutions, and beliefs on social cohesiveness, identity formation, and ethical frameworks, this article will explore the (...)
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  35.  43
    Meaning and Embodiment in Ritual Practice.Harris Wiseman - 2022 - Zygon 57 (3):772-796.
    The article explores the interaction of verbal and nonverbal semantic levels in the performance of Christian ritual. The article maps the distinction between theoretical and performative knowledge onto Barnard and Teasdale's Interacting Cognitive Systems model to give a (partial) account of how meaning emerges in ritual participation. With Christian ritual, both know-how and know-that are needed. Above all, it is their interaction that generate the richness of meaning in ritual performance. Three core claims are made. First, (...)
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  36.  45
    Integrating psychodrama and systemic constellation work: new directions for action methods, mind-body therapies, and energy healing.Karen Carnabucci - 2011 - Philadelphia, PA: Jessica Kingsley Publishers. Edited by Ronald Anderson.
    Systemic Constellation Work is a rapidly growing experiential healing process that is being embraced by a variety of helping professionals, both traditional and alternative, worldwide. This book explores the history, principles and methodology of this approach, and offers a detailed comparison with psychodrama - the original mind-body therapy - explaining how each method can enhance the other. Constellation work is based on the notion that people are connected by unseen energetic forces and suggests that the psychological, traumatic and survival experiences (...)
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  37.  10
    Body, ritual and identity: a new interpretation of the early Qing Confucian Yan Yuan (1635-1704).Jui-Sung Yang - 2016 - Boston: Brill.
    Yan Yuan (1635-1704) has long been a controversial figure in the study of Chinese intellectual and cultural history. Although marginalized in his own time largely due to his radical attack on Zhu Xi (1130-1200), Yan became elevated as a great thinker during the early twentieth century because of the drastic changes of modern Chinese intellectual climate. In Body, Ritual and Identity : A New Interpretation of the Early Qing Confucian Yan Yuan (1635-1704), Yang Jui-sung has demonstrated that the complexity (...)
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  38.  14
    Azan Pitu: The Pacification of Plagues rituals during the COVID-19 pandemic.Husnul Qodim & Wawan Hernawan - 2023 - HTS Theological Studies 79 (2):8.
    The COVID-19 pandemic has spread to the whole world, including Indonesia. People have made various efforts to overcome this outbreak. One of them is through local wisdom, such as in Cirebon-Indonesia. Cirebon people carry out the Azan Pitu ritual to overcome the COVID-19 pandemic that has spread in Cirebon. This study aims to explore the local knowledge system or local wisdom regarding Azan Pitu in overcoming the COVID-19 outbreak. The method used in this research is a qualitative method (...)
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  39.  77
    Multicultural religious and spiritual rituals: Meaning and praxis.H. Hageman Joan - 2006 - Behavioral and Brain Sciences 29 (6):619-620.
    This commentary argues against the theory that cultural ritual behavior is meaningless or that ritual action is solely a by-product of fear-based precautionary and action-parsing systems. Humans demonstrate the ability to spontaneously change their use of proximate intentions and attribute ultimate intentions to ritual actions that are not dependent upon fear or physical and emotional/mental dysfunction. (Published Online February 8 2007).
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  40.  32
    Ayahuasca from Peru to Uruguay: Ritual Design and Redesign through a Distributed Cognition Approach.Ismael Apud - 2015 - Anthropology of Consciousness 26 (1):1-27.
    Ayahuasca is a psychoactive substance from the Amazon rainforest regions of Peru, Colombia, Ecuador, and Brazil. Although its use originated among indigenous tribes in the Amazon basin, it has become increasingly popularized in Western society through the transnational markets of spirituality and religiosity driven by globalization, Postmodernity, and new forms of religious practice. In this paper, we will overview the arrival of ayahuasca in Uruguay by way of four different groups. We will then focus on one of these groups, a (...)
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  41.  22
    Philosophical Questions and Biological Findings, Part II: Play, Art, Ritual, and Ritual Sacrifice.Marcia Pally - 2020 - Zygon 55 (4):1090-1106.
    This Part II of a two‐part article illustrates how research in evolutionary biology, anthropology, archeology, and psychology illuminates questions arising in philosophy—specifically questions about René Girard's theory of aggression. Part I looked at: (i) how old the systemic practice of severe aggression is; (ii) how much of it results from humanity's mimetic/social and competitive nature and how much from ecological, resource, and cultural conditions; and (iii) if ecological, resource, and cultural conditions are important, might we adapt this information toward greater (...)
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  42.  17
    The evolutionary paths to collective rituals: An interdisciplinary perspective on the origins and functions of the basic social act.Martin Lang - 2019 - Archive for the Psychology of Religion 41 (3):224-252.
    The present article is an elaborated and upgraded version of the Early Career Award talk that I delivered at the IAPR 2019 conference in Gdańsk, Poland. In line with the conference’s thematic focus on new trends and neglected themes in psychology of religion, I argue that psychology of religion should strive for firmer integration with evolutionary theory and its associated methodological toolkit. Employing evolutionary theory enables to systematize findings from individual psychological studies within a broader framework that could resolve lingering (...)
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  43.  32
    Semiotic Elements in Yoruba Art and Ritual.J. R. O. Ojo - 1979 - Semiotica 28 (3-4):333-348.
    Various Yoruba ritual elements--verbal utterances, songs, dance movements, drums and drum rhythms--are extracted from ceremonies connected with their usage as a semiological system.
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  44.  16
    Astrological Vedism: Varāhamihira in Light of the Later Rituals of the Atharvaveda.Marko Geslani - 2021 - Journal of the American Oriental Society 136 (2):305.
    This article examines the possible roots of the sixth-century astrologer/astronomer, Varāhamihira. Ritual instructions from astrological texts on the yātrā are compared with the preliminary services of the Atharvaveda Śāntikalpa to demonstrate that much of the astrological ritual system can be seen as an adaptation of Atharvan śānti ritual. This analysis illuminates both the possible interchange between Vedic and Jyotiḥśāstric ritual systems and Varāhamihira’s considerable expertise as a ritualist.
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  45.  14
    From micro-rituals to macro-impacts: mapping eco-ethics via religious/spiritual teachings into higher education. Shahida - 2024 - Ethics and Education 19 (2):233-254.
    In the 21st century, discussions on the environment actively intersect with religious discourse, purposefully incorporating religious texts and spiritual perspectives to propose effective solutions for addressing the pressing global environmental crisis. Within this context, this study employs a narrative analysis approach, conducting fifteen semi-structured interviews with students pursuing undergraduate course in science, aged 18–21 years, representing diverse cultural and religious backgrounds. The primary aim is to understand how traditional values embedded in micro-level activities and rituals, drawn from their culturally and (...)
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    Four advantages of a systemic approach to the study of religion.Richard Sosis - 2020 - Archive for the Psychology of Religion 42 (1):142-157.
    There has been increasing interest in the evolutionary study of religion, but perfunctory fractionalization has limited our ability to explain how and why religion evolved, evaluate religion’s current adaptive value, and assess its role in contemporary decision-making. To move beyond piecemeal analyses of religion, I have recently offered an integrative evolutionary framework that approaches religions as adaptive systems. I argue that religions are an adaptive complex of traits consisting of cognitive, neurological, affective, behavioral, and developmental features that are organized into (...)
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  47. Ludic role of religious rituals. The use of play for religious ceremony.Tudor Cosmin Ciocan - 2015 - Dialogo 2 (1):120-128.
    This paper was made as part of a wider research I made about rituals and their meaning and roles they are playing in the religious system of thinking. The way they are thought, displayed, precisely followed as instructed and believed, makes them a powerful social act that has been always provided by any religion, and also a tool for religion to make the human society what it is today. After I speak about what is a ritual and its (...)
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  48. A (culture) text is a mechanism constituting a system of heterogeneous semiotic spaces, in whose continuum the message...(is) circulated. We do not perceive this message to be the manifestation of a single language: a minimum of two languages is required to create it (Lotman 1994: 377).[(1981]). The assumption is that all communication is through signs, verbal, visual, movements, performances, rituals, etc. Peirce's classic definition of the sign is the following:“A sign is something which stands to ... [REVIEW]Irene Portis-Winner - 1999 - Sign Systems Studies 27:24-45.
     
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  49. Variations on a Theme: Ritual, Performance, Intellect.Barry Hallen - 2000 - In John Pemberton, Insight and Artistry: A Cross-Cultural Study of Art and Divination in Central and West Africa. Smithsonian Institution Press. pp. 168--174.
    The methodology underlying an African system of divination, in this case Yoruba Ifa, reveals standards that safeguard objectivity as well as creative input from legitimate diviners.
     
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  50.  43
    How Many Sounds are in Pāli?: Schism, Identity and Ritual in the Theravāda saṅgha.Alastair Gornall - 2014 - Journal of Indian Philosophy 42 (5):511-550.
    This article highlights the central importance of Pāli phonetics in Theravāda Buddhism. In doing so, I focus on a single yet fundamental point of contention regarding the number of sounds in the Pāli language from the twelfth to fifteenth century. I argue that this debate on the number of sounds was of central concern due to the importance of Pāli pronunciation in the ritual sphere, the development of new regional monastic identities, and the introduction of regional scripts. In tracing (...)
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