Not exact matches
Both of these approaches pay attention to the way
in which societies create «
symbolic universes by which to negotiate issues of identity, legitimacy and the creation or resolution of conflict.
He may also have thought that Whitehead's theism belonged with theism
in general as a fallacious attempt to humanize the
universe; for Santayana, though he saw theistic religion as possessing a type of poetic or
symbolic truth, was, at the level of blunt factuality, an atheist.)
The evidence thus tends to support the idea that
in a pluralistic culture individuals are likely to draw on several different
symbolic universes to cope with broad questions of meaning and purpose.
Another study, also conducted
in the San Francisco area, demonstrated that
symbolic universes tend not to be applied with high degrees of consistency to different types of questions.
Berger uses the term «
symbolic universe» to refer to symbols or symbol systems that are concerned with providing meaning to reality
in the most encompassing sense.
In defining
symbolic universes Berger contrasts them with simpler levels of legitimation such as proverbs, maxims, and theories.
Research has also explored the question of whether the content of different
symbolic universes tends to predict differences
in more specific attitudes or lifestyle attributes.
But there is a fundamental ambiguity
in Berger's discussion of
symbolic universes that has perhaps made his view of religion seem more rationalistic than it should.
He defines
symbolic universes as «bodies of theoretical tradition that integrate different provinces of meaning and encompass the institutional order
in a
symbolic totality.
He also suggests that
in a pluralistic culture elements of several different
symbolic universes may be combined to form an individual's worldview.
The final component
in Berger's argument focuses on religion, which he identifies as a type of
symbolic universe.
The emphasis on
symbolic universes has placed the study of religion
in a broader cultural context, suggesting means by which private experiences of the sacred, as well as functional trade - offs between religion and secular symbol systems, can be rediscovered.
Martha Crampton reports: «
Symbolic identification may... be used to expand our consciousness and to gain a deeper sense of participation
in, and oneness with the
universe.
It challenges the hegemony of traditional religious world views, calls human beings to assume their rightful role
in shaping history, and opens the door to a pluralism of
symbolic universes.
As
in similar Native American traditions, «all these
symbolic images and gestures are associated with the wind and with the breathing of the
universe — the visible motion of the power that invests everything
in existence» (Jamake Highwater
in Ritual of the Wind) To exist
in family is to experience an insistent Chinook wind, blowing warm
in winter and cool
in summer, lending a direction and center to all that one does.
If the «will of God» is understood as a
symbolic way of saying «the way things are» (the nature of reality
in an orderly, cause - and - effect
universe), the profound significance of this step becomes clear.
To see the
universe as a whole
in this way with the same God working
in the
universe at large,
in the life of Jesus and
in our lives was put
in highly
symbolic language by Paul
in his letter to the Colossians about the Cosmic Christ.
Still, we can not envisage our
symbolic creativity
in this way until we become convinced that we ourselves are an expression, a germinating from the depths of the
universe, and not aliens imparted from some other world.
These may or may not be related to the grandiose civilizational patterns of the past, but they may exist
in the
symbolic universe of Dalits and Adivasis and thus provide an alternate model for thinking and living
in the world of difference and variety.
Like Peter Berger, whom he quotes, Habermas perceives a requirement for some form of
symbolic universe — a sheltering canopy — to integrate the various systems of action
in which an individual engages.
To see the
universe as a whole
in this way, with the same God working
in the
universe at large, and
in the life of Jesus, and
in the lives of all of us, was put
in highly
symbolic language by the apostle Paul
in his letter about the «Cosmic Christ»
in Colossians 1.
Once we see through the logical mistakes that underlie the cosmology on which the theory of projection has parasitically fed, we can begin to locate
in a fresh way just where the
symbolic expression of religion fits into the structure of the evolving
universe and how the language of religion relates to that of science.
These words are
symbolic of the Yehudi's life and are the most fitting for its close; for of all of the characters
in this novel, deeply religious though they are, it is only he who has declared God's oneness, only he who has refused to work for redemption with external means and who has refused to accept a division of the world between God and the devil or a redemption that is anything less than the redemption of all evil and the recognition of God as the only power
in the
universe.
And
in the act of reasoning they do more than cite statutes; they also develop the single
symbolic moral
universe — the moral architecture.
Praasha Desire Praatika Image /
Symbolic Pracheeta Origin / Starting point Pradyuta To begin to shine Pragnika Clever lady Praharsha Happy girl Prahasini Continues smiling girl Prajisha Morning Pramik Best / Fulfilling desires Pranal God Pranamya Offering obeisances Pranani Most beautiful Pranavee Goddess Parvati / The first sound of
universe Aum (Alternate Spelling: Pranavi) Pranaya Leader Pranidhi Spy Pranika Goddess Parvati Pranisha Love to life Pranja Very cute Pranusha Prathama Usha — first rays of the morning Sun Pranvi Forgiveness / Goddess of life / Maa Parvati Pranvuta Praised Prasheila Ancient time Prashi Accomplishment / Fame Prashvita Parvati / Lord Shivas wife Prathulya Incomparable Prathusha Saisudha / Early morning / Dawn Prathysha Saisudha / Early morning / Dawn Prathyumna Victory Prathyusha Saisudha / Early morning / Dawn Prati One who appreciates and loves music Pratichi West Pratika Image / Beautiful / Symbol /
Symbolic Pratitha Well known Prattusha Beautiful / soft Prattysha Morning Pratusha Saisudha / Early morning / Dawn Pratushya Morning Pratyaksha One who is real Pratyaya Perception / Thought / Intention Pratyusha Bright morning Pravara Eminent Prayukta Experimented Prayushi Pure Prayuta Mingled with Saadhvi Religious women / Courteous / Polite Saahana Raga Saarya Name of a pious woman Saatvika Goddess Durga / Calm (Alternate Spelling: Saatwika) Saavi Goddess Lakshmi / The Sun Saavini Pertaining to the month of Saavan / One who prepares Soma Sabrang Rainbow Sachita Consciousness Sadhvi Religious women / Courteous / Polite Saesha With great desire and wish / Truth of life Sagnika Fiery / Passionate / Married / With fire Sahuri War / Powerful / Victorious / The earth Sahya A mountain
in india Saisha With great desire and wish / Truth of life (Alternate Spelling: Saiyeisha) Saketa Lord Krishna (Alternate Spelling: Saketha) Samanvi One who has all the best qualities Sambhwi Durga Samiha Generous Samika Peaceful Samiksha Analysis Samita Collected Samithra Good friend Sanchana Gathering of good habits Sanchaya Collection Sanha Skilful / Radiance / Elegance / Conciseness Sanheeta A compilation or a bunch of vedic hymns / Code (Alternate Spelling: Sanhitha) Sanmaya Equal / Removal of obstacles / Etc Sanmita Goddess Parvati / Prasanna Lakshmi Sanoja Eternal Sanrakta Red / Pleasant / Beautiful Sanwari Dusky Sanya Eminent / Distinguished / Born on saturday Sarasvi Water / Saraswathi Goddess Sarayu A holy river Sarisha Charming Sarit River Sarjena Creative Sarunati Nobleminded Sarvani Durga / Universal / Complete Sarvari Night
Those dumb one - eyed potato - heads and hooded Ku Klux Klan figures are both self - portraits of sorts; tragicomic figures
in a schematic
universe filled with
symbolic objects like any Renaissance painting.
Inviting the viewer to enter a space charged with
symbolic elements, from the more obvious to the more covert, that configure the multiple realities and readings which give life to the artist's personal
universe, «Something old, something new, something borrowed» essentially speaks of personal records and comforts, of the past and the present, of what was and what is — a series of reflections that convey a repertoire of emotions, interests, and stories particularly important to the author: distant family recollections, but also recent intimate memories; pleasant re-connections with domesticity after long periods of travel
in the real world, but also disconnections and ironic provocations with the virtual world of social media; a long relationship with the
universe of animation and video games, but also another with themes of classical representation from the history of art.
In Adriano Costa's installation, From My Body Comes, Through Your Body Goes, an enigmatic composition by different materials, shapes, textures and colours broadens the boundary between art and non-art, precious and valueless, while what is considered as our commodity culture is transformed into a
symbolic universe.
These paintings were sometimes
symbolic of the Imperial Court and the structure of society and social order, whereas the Taoist and Buddhist readings stressed how human presence played a minor role
in the vastness of the
universe.