The Philosophy of Symbolic Forms, Volume 1

Heath, Peter; Cassirer, Ernst; Manheim, Ralph; Hendel, Charles W.

doi:10.4324/9780429282461

Cited by 30 publications

(11 citation statements)

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“…This is a highlight in the works of Herrenschmidt (1989), who says that what is relinquished is offered to another, Bataille (1992), who focuses on the relationship between relinquishment and giving in the sacrificial practice, and Marcel Detienne and Vernant (1989), who states the following: "[w]ith the appearance of sacrifice everything changes, for the most obscure or even the crudest of sacrificial acts implies something unprecedented: a movement of self-abandon" (Detienne and Vernant 1989, p. 20). We can find traces of our argument in the works of Dalferth (2010); Schiller (1845); and Cassirer (1955).…”

Section: Economic Exchange Simmel and Sacrificementioning

confidence: 82%

“…Other scholars, such as Robertson Smith (1886,1972), consider a sacrifice to involve ritual offerings in which there is no immolation of a victim. Regardless of these discussions, it is important to say that the bulk of modern studies on sacrifice (Detienne and Vernant 1989;Cassirer 1955;Weiss 1949;Van Ackeren and Archer 2018;Herrenschmidt 1989;Tessman 2018) focus more specifically on the relationships of exchange between the gift and the relinquishment (i.e., between what is given and what is taken). This means that "immolation" is not indispensable in this kind of analysis, or it does not perform the core role formerly played.…”

Section: The Persistence Of Sacrificementioning

confidence: 99%

“…At the same time, sacrificial actions were marked by a number of changes in the own dynamics of sacrifice. First of all, as mentioned by Stroumsa (2017), sacrifices ceased to be openly public in nature and became more internal and spiritual (Cassirer 1955;Detienne and Vernant 1989;Keenan 2005;Duyndam et al 2016) or introverted (Adorno and Horkheimer 2002). Sacrifice shifted away from the altar (Eagleton 2018) and became lodged more and more within each individual.…”

Section: The Emergence Of Self-sacrifice the Example Of The Death Of Jesus Of Nazarethmentioning

confidence: 99%

“…Exchange relationships still remain following the transition from ritual to self-sacrifice, when axial societies give way to secular religiosity. In fact, what in axial religiosity is perceived as ongoing proximity between divine and human realms, in modern societies becomes secular religiosity, which means correlation (Cassirer 1955) rather than a chasm, between sacred and profane realms.…”

Section: Le Don Mauss and Sacrificementioning

confidence: 99%

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The Persistence of Sacrifice as Self-Sacrifice and Its Contemporary Embodiment in the 9/11 Rescuers and COVID-19 Healthcare Professionals

Gimeno

Capdequí

2021

Religions

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The aim of this paper is to analyze the persistence of sacrifice as self-sacrifice in contemporary societies. In order to reach this goal, firstly, we discuss how in the Axial Age (800–200 B.C.E.) an understanding of sacrifice as ritual worship or a ritual practice that involves the immolation of a victim became less prevalent and a new understanding of sacrifice emerges. This new notion of sacrifice focuses on individual relinquishment and gift exchange, that is, on a person sacrificing or relinquishing him/herself as a gift that is given in an exchange relationship for protecting a greater good (a god, a community, a person, a nation, and so on). Secondly, we analyze how this new sacrifice formula had an important impact on the understanding of sacrifice. Most notably, it led people to conceptualize sacrifice as a project or as something that persons could intentionally embrace. Thirdly, and as a result of the previous processes, we attend to the secularization of sacrifice, not in the sense of a de-sacralization of this phenomenon but in the way of sacralization of the mundane realm and mundane things, such as intentional self-sacrificial acts, in social contexts where there is religious pluralism. Insight into how the notion of sacrifice is secularized is found throughout the classic works of Marcel Mauss and Georg Simmel, and these works are discussed in section three. Fourthly, we study the sacredness of the person as a clear type of secular religiosity that develops self-sacrificial forms. Two of these self-sacrificial forms are the actions of 9/11 rescuers and COVID-19 healthcare professionals. A short analysis of both will serve us to illustrate how self-sacrifice is embodied in contemporary societies.

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Section: Economic Exchange Simmel and Sacrificementioning

confidence: 82%

Section: The Persistence Of Sacrificementioning

confidence: 99%

Section: The Emergence Of Self-sacrifice the Example Of The Death Of Jesus Of Nazarethmentioning

confidence: 99%

Section: Le Don Mauss and Sacrificementioning

confidence: 99%

See 2 more Smart Citations

The Persistence of Sacrifice as Self-Sacrifice and Its Contemporary Embodiment in the 9/11 Rescuers and COVID-19 Healthcare Professionals

Gimeno

Capdequí

2021

Religions

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“…For a common understanding or communication, some basic agreement about the signification of signs and codes is required (Cassirer, 1923(Cassirer, /1980Hockett, /1982Pöppel & Bao, 2011;Tomasello, 2010). Regarding this, there is a high consent in how we analyze factors of our environment in our sensory perception.…”

Section: The Social Basis Of Communication and Its Drive For Innovationmentioning

confidence: 99%

Aristotle's dream: Evolutionary and neural aspects of aesthetic communication in the arts

Sütterlin

2021

PsyCh Journal

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Art in general perception is something that transcends our notion of reality. In view of the earliest findings in Paleolithic sites, their abstract appearance and sometimes ceremonial context increased their status of a secret language. Even the first figurative cave paintings remained in a context of an encoded semantic whole. The highly symbolic value of art seemed invulnerable. It was just the claim for "mimesis" in Greek antiquity (Plato) that urged artists to "realistically" depict what can be seen-as to stay in track of eternal messages behind. This devaluated the artistic oeuvre to a purely imitating craft and had to overcome at once several inherent obstacles. First, that reality (the phenomenal world) is in general only a pale reflection of what lays behind (Platonic ideas) and second, that the human eye, unlike the human mind, cannot penetrate to more than ephemeral impressions. Moreover, it mixed up reality with what we are able to see (i.e. visual perception), thus supposing a pinpoint representation of the world by our senses. Aristotle was the first to qualify art as picturing more than we usually are meant to see, filling the gap between the sensual and the spiritual world. Aristotelian aesthetics includes concepts of reduction and selection of composition and emotion, thus a summarized view within any performance of poetics or painting.And it took centuries to close the gap between natural and aesthetic perception or art. Life sciences in the 20th century discovered the evolutionary basis of sensory perception as being highly biased and organized, concept as emotion-driven and thus, mentally equipped as well. This sets a new approach in our understanding of perception, art, and aesthetics as an ongoing communication in process on common bases. Art may cooperate or disagree, but never can cut the nexus with its perceptual prejudices and substrate.

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Expressive Form in Schizophrenic Language

Lorenz¹

1957

Arch NeurPsych

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The Philosophy of Symbolic Forms, Volume 1

Cited by 30 publications

References 0 publications

The Persistence of Sacrifice as Self-Sacrifice and Its Contemporary Embodiment in the 9/11 Rescuers and COVID-19 Healthcare Professionals

The Persistence of Sacrifice as Self-Sacrifice and Its Contemporary Embodiment in the 9/11 Rescuers and COVID-19 Healthcare Professionals

Aristotle's dream: Evolutionary and neural aspects of aesthetic communication in the arts

Expressive Form in Schizophrenic Language

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