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Brian Baumann

: 181), it does not explain anything whatsoever. Allegory does not explain. 37 Nor does it speculate. Neither does it express belief. And it does not proffer something unreal or fanciful either. It reflects what is. (And, in the moment its meaning is apprehended, it does so perfectly). So, a rule of


Ágnes Birtalan

talked about were impregnated with the shamanic comprehension. They strictly were following taboo prescriptions and talked about the presence of their ‘ancestral spirits’ i.e. the ongon s (also ongod s in plural) 10 even outside the rituals, constantly emphasising their strong belief in their vocation

Vincent Eltschinger

Hiltebeitel 2006: 247): “The case is entirely different [from the MBh, VE ] with the Rāmāyaṇa , for which an inhabitant of Sāketa, the scene of its most poignant episodes and the capital of its dynasty, could not but keep a warm place in his heart, however his religious beliefs had changed.” 3 Aśvaghoṣa


Gail Coelho

Beṭṭa Kurumba is a Dravidian language spoken in the Nilgiri and Waynad Hills of India. Annotated Texts in Beṭṭa Kurumba presents folktales and dialogues in this language, together with a grammatical sketch and a glossary. These interlinearised texts provide rich data for linguistic analysis, as well as some of the earliest published cultural information about a highly understudied ethnic group. The cultural information is presented, for the most part, by the Beṭṭa Kurumbas themselves, who speak in their own native language about aspects of their lifestyle, spiritual beliefs, and social organization into clans.


Yiu-ming Fung

Pavlov’s dog’s conditioning on the other. 13 In discussing the problem whether animals have thought as humans have, Davidson also mentions the dog, in addition to his example of the fly. In this regard, Graham seems to be totally ignoring Davidson’s arguments about “the concept of belief” or “the belief


A. P. Martinich

utterer U means that p if and only if U intends a hearer H to come to believe that p at least in part by recognizing that U intends H to have that belief in virtue of properties of u . The word ‘intend’ in this analysis has the same sense as ‘i-mean’. Of course, Grice could not have used ‘mean

A. Degener

, while his original monotheism deteriorated into the polytheism of the Avestan Yashts. The origin of Zoroastrianism is thus explained by historical events, its development by the dynam- ics of beliefs. The weak point in Haug’s model is that History is enlisted for a period where it is not documented, and

de Jong

their beliefs. For instance, he argued that the doctrine of insubstantiality of the self ( anatta ) was contrary to the belief in transmigration. He denounced the omniscience of the Buddha as hollow. One of his arguments was based upon the fact that according to the Mahavagga the Buddha twice declined

de Jong

the first chapter he sketches the geography of Central Asia. The second chapter entitled “Peoples, Languages, Customs and Beliefs” deals mainly with the coming of the Indo- Europeans and their customs and beliefs. Frye rejects both the theory of an Anatolian homeland and an origin in Gansu and


failure because of inaccuracies in the historiographical record. Rather, historiography means assigning meaning to experiences. ::: Once we are aware of the factors shaping the historical record, we can use the available data to produce accounts sensitive to the ideas, beliefs, and problems of an archaic