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, University of Bremen, FB3, University of Bremen, P.O. Box 330 440, 28334 Bremen, Germany Received 21 September 2008; accepted 29 December 2008 Abstract —We investigate the relation between the physical world and its mental representation in the ‘cognitive map’, and test if this representation is image

In: Spatial Vision

100 Cognitive Maps of Class and Ethnic Inequalities A Comparative Analysis KEVIN MARJORIBANKS, MARGARET SECOMBE, and J. J. SMOLICZ University of Adelaide, Australia ABSTRACT In a previous study, Bell and Robinson (1980) developed an Index of Perceived Inequali- ty to investigate the cognitive

In: International Journal of Comparative Sociology
In: Retracing Images
Author: Sergio la Porta
Editor: Shulman
This book examines the seemingly universal notion of a grammatical cosmos. Individual essays discuss how many of the great civilizations provide cognitive maps that emerge from a metaphysical linguistics in which sounds, syllables and other signs form the constructive elements of reality. The essays address cross-cultural issues such as: Why does grammar serve as a template in these cultures? How are such templates culturally contoured? To what end are they applied — i.e., what can one do with grammar — , and how does it work upon the world? The book is divided into three sections that deal with the metaphysics of linguistic creation; practices of encoding and decoding as a means of deciphering reality; and language in the widest sense as a medium for self- and cultural transformation. Contributors include: Jan Assman, Sara Sviri, Michael Stone, M. Finkelberg, Yigal Bronner, Martin Kern, Brouria Bitton-Ashkelony, Dan Martin, Jonathan Garb, Tom Hunter, David Shulman, and Sergio La Porta.

empirically based, all representations of environments are nevertheless “cognitive maps” (Pinheiro 1998 : 323) by which a comprehensible order is imposed upon perceptions of physical geography (Kitchen and Blades 2002: 58). The notion of cognitive maps was originally proposed by Edward Tolman in 1948 to

In: Method & Theory in the Study of Religion

tripartite Indo-European ideology that was derived from the earliest phases of religion at Rome and else- where in the ancient Indo-European speaking domain by Georges Dumézil. Final- ly, this monument also appears to constitute a crystallized cognitive map-a visible set of reference points-in terms of which

In: Numen
Author: Eric Douglass

streamlined for literary interpretation, and focuses on the elements of a symbolic universe, cognitive maps, and social institutions. As our definition notes, the central goal of culture is to attach meaning and value to objects, practices, and beliefs. For this reason, we apply a symbolic model of analysis

In: Interpreting New Testament Narratives

Over the last hundred years the Djebel Uweinat was the objective of several expeditions, most of them being driven by the intention to find new rock art sites. These explorers mostly stayed at the base of the mountain where the majority of the currently known rock art sites were found. During their two recent visits, the members of the ACACIA team focused their interest on the upper part of the Uweinat and on its smaller, mostly neglected neighbouring mountain, the Djebel Arkenu.

In the upper part of the Djebel Uweinat artefacts and some stone arrangements were found. While no rock art sites were spotted in the upper part, we discuss the function of stone arrangements and rock art from the lower reaches in view of the semiotic processes in which they may have operated. The presentation of the rock art sites found at Djebel Arkenu will also be fitted into an overview of how we interpret the cognitive map of people who used to live in the environment of the two mountains. Furthermore, some background information concerning the landmarking function of the archaeological finds is given which could be a useful indicator of the character of mobility as well as of perception of landscape among prehistoric people.

In: Journal of African Archaeology

cognitive map’. But at the same time there were ‘mental maps - - - each with their different priorities and histories’ (26); and in addition to ‘equipollent’ cities there were ‘supra-polis powers’ (Hellenistic kings, leagues, Romans). However, ‘to a considerable extent, the protocols of peer polity

In: Supplementum Epigraphicum Graecum Online

Traumatising, life-changing events, including severe illness or war, can exert a profound effect on spirituality. The empirically validated Fennell Four Phase Treatment (FFPT™) model provides a narrative framework and cognitive map for understanding and integrating suffering resulting from these events. The four phases - 1. Crisis, 2. Stabilisation, 3. Resolution, and 4. Integration - describe a predictable passage that people navigate after significant change. Within each phase, the model addresses three domains: physical, spiritual/psychological, and social. Many people in the Crisis phase feel spiritually abandoned. They feel at fault and that God is punishing them, or does not exist at all. In the first wretchedness, it is easy to believe that life is meaningless. People experience ‘Godlessness’ and need to be responded to with comfort as they learn to allow their suffering. When patients arrive at phase 2, they no longer feel that God is punishing them, but rather that God is absent or indifferent. People often seek the stabilising influence of hierarchical beliefs as they learn to regard their suffering with compassion. In phase 3, people search for meaning to validate their experiences and to find reasons for their suffering and struggle. To attempt serious investigation in Phase 1 or 2 would be premature. Phase 3 people, however, have changed. They become committed to authenticity as they construct a new self. This drive toward truth and meaning extends to their spirituality or philosophy as they learn to treat their suffering with respect. In phase 4, people are increasingly aware of meaning on all levels of their experience. Previously, they sought answers to the big existential questions, now they seek meaning throughout their activities. They understand the search is ongoing and that authenticity is a requirement. As they learn to integrate their suffering, they commit to living with paradox in the mystery.

In: Spirituality: New Reflections on Theory, Praxis and Pedagogy