Charles W. Morris' doctoral thesis Symbolism and Reality, written in 1925 at Chicago under George H. Mead, has never before been published. It sets out to prove that thought and mind are not entities, nor even processes involving a psychical substance distinguishable from the rest of reality, but are explicable as the functioning of parts of the experience as symbols to an organism of other parts of experience. Being then the symbolic portion of experience, the psychical or mental can neither be sharply opposed to the rest of experience nor identical with the whole of experience. This edition includes a preface by Achim Eschbach, an extensive bibliography of Morris' works, and indices of names and subjects.

Agnes Petocz uncovers a theory of symbolism based on investigation of the development of Freud's ideas throughout works.

This volume examines Johannine symbolism within the lens of Jesus' relationship with the Father. After demonstrating that the Gospel narrative symbolically portrays Jesus as the Son of God who is relationally inseparable from his Father, the study shows how the Son-Father Relationship (SFR) is at the center of the network of Christological symbols in the Gospel of John. Using an innovative narrative framework, this book unveils the creative and symbolic introduction of the SFR in the Prologue (Jn. 1. 1-18), its development through the words and actions of Jesus' teaching ministry within the Johannine narrative, and its culmination in the Prayer (Jn. 17); the SFR motif then concludes in the remainder of the Gospel. This narrative framework reveals how the SFR shapes the literary style and theological strategy of the Gospel, and acts as an integrative force by giving structure and cohesion to the Gospel's symbolic system. Two key features presented in this book are a theory of symbolism and a network of symbols. The specially formulated 'Theory of Johannine Symbolism' explains the theoretical and theological underpinnings of the Gospel's symbolic network, called 'John's Christological Symbology'. Through the symbolic network, the author of the Gospel fulfills the theological purpose stated in Jn. 20:31-that hearer-readers believe in Jesus the Christ, as the Son of God, and thereby experience eternal life.

The Symbolism of Medieval Churches: An Introduction explores the ways in which the medieval church building and key features of it were used as symbols, particularly to represent different relationships within the Church and the virtues of the Christian life. This book introduces the reader to the definition, form, and use of medieval symbols, and the significance that they held and still hold for some people, exploring the context in which church symbolism developed, and examining the major influences that shaped it. Among the topics discussed are allegory, typology, moral interpretation, and anagogy. Further chapters also consider the work of key figures, including Hugh and Richard of St Victor and Abbot Suger at St-Denis. Finally, the book contrasts the Eastern world with the Western world, taking a look at the late Middle Ages and what happened to church symbolism once Aristotle had ousted Plato from the schools. Entering into the medieval mind and placing church symbolism in its context, The Symbolism of Medieval Churches will be of great interest to upper-level undergraduates, postgraduates, and scholars working on Architectural History, Medieval Art, Church History, and Medieval History more widely.

Life symbols as related to sex symbolism : a brief study into the origin and significance of certain symbols which have been found in all civilisations, such as the cross, the circle, the serpent, the triangle, the tree of life, the swastika, and other solar emblems, showing the unity and symplicity of thought underlying their use as religious symbols.

Decode the Prophetic Language of God! In The Divinity Code to Understanding Your Dreams and Visions, Adam Thompson and Adrian Beale taught you the supernatural keys to interpreting Gods voice through your dreams. In this follow-up work, Thompson and Beale offer revelatory insights about the prophetic language that God speaks through everyday signs, symbols and pictures! God's Prophetic Symbolism in Everyday Life will open your eyes to how God is constantly speaking to you through whats around you. Learn how to: Tune your prophetic senses to hear the ever-speaking voice of the Holy Spirit Open your spiritual eyes to discern what God is saying to you through everyday occurrences Discern the supernatural meaning of unusual coincidences Operate in the prophetic and seer anointings. Open your eyes and ears to the prophetic language of the Holy Spirit!

Bennie H. Reynolds analyzes of the language (poetics) of ancient Jewish historical apocalypses. He investigates how the dramatis personae, i.e., deities, angels/demons, and humans are described in the Book of Daniel (chapters 2, 7, 8, and 10–12) the Animal Apocalypse (1 Enoch 85–90), 4QFourKingdoms(a-b) ar, the Book of the Words of Noah (1QapGen 5 29–18?), the Apocryphon of Jeremiah C, and 4QPseudo-Daniel(a-b) ar. The primary methodologies for this study are linguistic- and motif-historical analysis and the theoretical framework is informed by a wide range of ancient and modern thinkers including Artemidorus of Daldis, Ferdinand de Saussure, Charles Peirce, Leo Oppenheim, Claude Lévi-Strauss, and Umberto Eco. The most basic contention of this study is that the data now available from the Dead Sea Scrolls significantly alter how one should conceive of the genre apocalypse in the Hellenistic Period. This basic contention is borne out by five primary conclusions. For example, while some apocalypses employ symbolic language to describe the actors in their historical reviews, others use non-symbolic language. Some texts, especially from the Book of Daniel, are mixed cases. Among the apocalypses that use symbolic language, a limited and stable repertoire of symbols obtain across the genre and bear witness to a series of conventional associations. While several apocalypses do not use symbolic ciphers to encode their historical actors, they often use cryptic language that may have functioned as a group-specific language. The language of apocalypses indicates that these texts were not the domain of only one social group or even one type or size of social group.

A system of myths, symbols, and rituals, dating back to the Paleolithic and Neolithic, survives in present-day imagery. In exploring this system, special attention is drawn to the linkage between ancient and contemporary civilizations of Eurasia and Mesoamerica, as seen in their cosmology, and expressed in common mythological and iconographic themes. The author examines contemporary Middle American and eastern European textiles, especially women’s garments, that contain an elaborated sacred code of symbols, and include remnants of the four horizontal directions, and the three vertical worlds that portray the structure of the universe. The cosmology contained in patterns around the world denotes striking parallels that attest to internal connections between different cultures, beyond time and place.