Semiotics

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Cartografia relazionale. Uno stato dell’arte
Che cos’è l’ecosofia?
Assiomatica ecosofica
I. Macchina da Guerra. Percorsi ecologici nella razionalità del conflitto
II. Divenire-Donna. Conflitti ecosofici e minorità
III. «Fare Rizoma!». Profili ecologici della razionalità contemporanea
Lista delle autrici e degli autori

Ventura Edizioni, Senigallia

Du fait que les oeuvres littéraires ne se manifestent pas comme un texte nu et qu'elles sont toujours accompagnées des éléments picturaux ou verbaux, ceux-ci, étant des facteurs supplémentaires au texte principal, pourront évidemment influencer la réception du lecteur par rapport au thème principal du texte. Ces éléments-là qui varient selon les époques, éditions, auteurs, public et cultures, sont nommés par Gérard Genette des paratextes auxquels il a consacré une vaste étude dans son oeuvre intitulée Seuils (1987). Etant donné que la « paratextualité » est un sujet récent auquel on n'a pas prêté assez d'attention jusqu'à présent et que les oeuvres d'Éric Emmanuel Schmitt en attestent une forte présence, nous avons décidé de traiter l'une de ces oeuvres dans cet article, en supposant qu'elle puisse illustrer la problématique toujours actuelle du rapport entre la littérature et le paratexte. Nous nous sommes donc intéressés aux péritextes et nous avons essayé de démontrer que dans les oeuvres littéraires, la transmission du sens ne se réduit pas au texte principal mais aussi aux paratextes. En prenant Le sumo qui ne pouvait pas grossir, en tant que notre objet d'études, nous allons aborder comment le paratexte se manifeste dans cette oeuvre et préciser le rôle qu'il peut jouer dans la compréhension et l'interprétation du texte. Mots-clés : oeuvre littéraire, paratexte, péritexte, réception du lecteur, transmission du sens.

O estudo dos objetos culturais produzidos na atualidade possibilita, por meio da análise das formas de vida representadas nesses produtos de entretenimento, identificarmos as formas de ser, pensar e agir dos indivíduos, bem como as principais escolhas axiológicas que os orientam e caracterizam. Considerando que as narrativas seriadas norte-americanas são muito difundidas entre os brasileiros, estas se constituem como importante meio de disseminar valores e determinar comportamentos, portanto, é nosso objetivo no presente trabalho analisar o percurso narrativo e as paixões do ator feminino Catelyn Stark, na narrativa seriada Game of Thrones, a fim de identificar as principais formas de vida que lhe são atribuídas. Para tanto, utilizamos em nosso quadro teórico-metodológico a semiótica de base greimasiana.

The Oxford Handbook of Language and Sexuality, with a hard-copy publication date of 2025, is the first handbook exclusively devoted to research in language and sexuality. The commissioned chapters included in the Table of Contents, available here, together put forth a broad understanding of sexuality, offering detailed discussions of the place of language in the mutually constituted ideologies, desires, practices, and identities that make up sexual systems. 62 chapters are now available for viewing at Oxford Handbooks Online: https://www.oxfordhandbooks.com/view/10.1093/oxfordhb/9780190212926.001.0001/oxfordhb-9780190212926

The fascination with the study of the human face is constant in the history of humanity. Whilst the face is a visible element of the anatomy and appearance of the human species, it remains a quite enigmatic subject and very difficult to fathom. From ancient treatises on physiognomy to the introduction of automated face detection (Kosinki 2021) and AI face recognition systems in modern-day “cultures of surveillance” (Gates  2011), the face remains a subject of profound interest that cuts across a fan of disciplines, from evolutionary biology to artificial intelligence.

A collection of essays that explores the many dimensions of the mystical, including personal, theoretical, and historical.

Kohav, a professor of philosophy at the Metropolitan State College of Denver and the editor of this collection, provocatively asks why mysticism is such an "objectionable" topic and considered intellectually disreputable. Borrowing from Jacques Derrida's distinction between aporia (or unsolvable confusion) and a solvable problem, the author suggests mystical phenomena are better understood through the lens of mysterium, that which is beyond the categories of reason and can only be captured by dint of intuition and personal experience. In fact, the contributors to this intellectually kaleidoscopic volume present several autobiographical accounts of precisely such an encounter with the mystically inscrutable. For example, in one essay, Gregory M. Nixon relates "the shattering moment in my life when I awoke from the dream of self to find being as part of the living world and not in my head." The religious dimensions of mystical experience are also explored: Buddhist, Christian, and Judaic texts, including the Bible, are examined to explicate and compare their divergent interpretations. Contributor Jacob Rump argues that the ineffable is central to Wittgenstein's worldview, and Ori Z. Soltes contends that philosophers like Socrates and Spinoza, famous for their valorization of reason, are incomprehensible without also considering the limits they impose on reason and the value they assign to ineffable experience. The collection is precisely as multidisciplinary as billed. It includes a wealth of varying perspectives, both personal and scholarly. Furthermore, the book examines the application of these ideas to contemporary debates. Richard H. Jones, for instance, challenges that mysticism and science ultimately converge into a single explanatory whole. The prose can be prohibitively dense--much of it is written in a jargon-laden academic parlance--and the book is not intended for a popular audience. Within a remarkably technical discussion of the proper interpretive approach to sacred texts, contributor Brian Lancaster declares: "For these reasons I propose incorporating a hermeneutic component to extend the integration of neuroscientific and phenomenological data that defines neurophenomenology." However, Kohav's anthology is still a stimulating tour of the subject, philosophically enthralling and wide reaching. An engrossing, diverse collection of takes on mystical phenomena.                                                         
                                                                      - Kirkus Reviews

The volume investigates the question of meaning of mystical phenomena and, conversely, queries the concept of “meaning” itself, via insights afforded by mystical experiences. The collection brings together researchers from such disparate fields as philosophy, psychology, history of religion, cognitive poetics, and semiotics, in an effort to ascertain the question of mysticism’s meaning through pertinent, up-to-date multidisciplinarity. The discussion commences with Editor’s Introduction that probes persistent questions of complexity as well as perplexity of mysticism and the reasons why problematizing mysticism leads to even greater enigmas. One thread within the volume provides the contextual framework for continuing fascination of mysticism that includes a consideration of several historical traditions as well as personal accounts of mystical experiences: Two contributions showcase ancient Egyptian and ancient Israelite involvements with mystical alterations of consciousness and Christianity’s origins being steeped in mystical praxis; and four essays highlight mysticism’s formative presence in Chinese traditions and Tibetan Buddhism as well as medieval Judaism and Kabbalah mysticism. A second, more overarching strand within the volume is concerned with multidisciplinary investigations of the phenomenon of mysticism, including philosophical, psychological, cognitive, and semiotic analyses. To this effect, the volume explores the question of philosophy’s relation to mysticism and vice versa, together with a Wittgensteinian nexus between mysticism, facticity, and truth; language mysticism and “supernormal meaning” engendered by certain mystical states; and a semiotic scrutiny of some mystical experiences and their ineffability. Finally, the volume includes an assessment of the so-called New Age authors’ contention of the convergence of scientific and mystical claims about reality. The above two tracks are appended with personal, contemporary accounts of mystical experiences, in the Prologue; and a futuristic envisioning, as a fictitious chronicle from the time-to-come, of life without things mystical, in the Postscript. The volume contains thirteen chapters; its international contributors are based in Canada, United Kingdom, and the United States.