MELISSA ALLEN PREISSLER
- Published in print:
- 2006
- Published Online:
- April 2010
- ISBN:
- 9780195304381
- eISBN:
- 9780199894321
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195304381.003.0012
- Subject:
- Psychology, Developmental Psychology, Clinical Child Psychology / School Psychology
Autism is a pervasive developmental disorder characterized by impairments in three discrete domains: communication, social abilities, and imagination (resulting in repetitive interests and behavior). ...
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Autism is a pervasive developmental disorder characterized by impairments in three discrete domains: communication, social abilities, and imagination (resulting in repetitive interests and behavior). Autism spectrum disorder (ASD) is now considered a national epidemic and has been expanded to include autism, Asperger's syndrome, pervasive developmental disorder not otherwise specified, and the rarer Rett's syndrome and child disintegrative disorder. The primary form of treatment for autistic children is educational therapy, combined with other specific therapies as needed (for example, physical, occupational, speech and language). The most frequently implemented educational treatment with consistent proven results is behavioral therapy, in which the principles of operant conditioning are applied to teach new skills across a broad domain. One increasingly recognized and legitimate component of therapeutic interventions involves play, because play skills are staggeringly different in children with ASD than in typically developing children. This chapter discusses the link between symbolic play and symbolic language, precursors to symbolic understanding, and play-based intervention designed to enhance autistic children's social skills.Less
Autism is a pervasive developmental disorder characterized by impairments in three discrete domains: communication, social abilities, and imagination (resulting in repetitive interests and behavior). Autism spectrum disorder (ASD) is now considered a national epidemic and has been expanded to include autism, Asperger's syndrome, pervasive developmental disorder not otherwise specified, and the rarer Rett's syndrome and child disintegrative disorder. The primary form of treatment for autistic children is educational therapy, combined with other specific therapies as needed (for example, physical, occupational, speech and language). The most frequently implemented educational treatment with consistent proven results is behavioral therapy, in which the principles of operant conditioning are applied to teach new skills across a broad domain. One increasingly recognized and legitimate component of therapeutic interventions involves play, because play skills are staggeringly different in children with ASD than in typically developing children. This chapter discusses the link between symbolic play and symbolic language, precursors to symbolic understanding, and play-based intervention designed to enhance autistic children's social skills.
Anna Wierzbicka
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195137330
- eISBN:
- 9780199867905
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195137337.003.0015
- Subject:
- Religion, Biblical Studies
This chapter argues that despite various subsequent alterations and expansions, the core of the parable of the Last Judgment does go back to Jesus himself. It stresses (with John Meier 1980) “the ...
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This chapter argues that despite various subsequent alterations and expansions, the core of the parable of the Last Judgment does go back to Jesus himself. It stresses (with John Meier 1980) “the stunning universalism” of the story, and once again, it rejects the traditional interpretation of the words “Depart from me, you cursed” in terms of an everlasting “hell.” It highlights the profound transformation that eschatology has undergone in the last few decades, from prediction to warning and appeal. It discusses the symbolic language of both the Old and the New Testaments, drawing, again, on the writings of the seventh‐century mystic Isaac the Syrian, the Orthodox theologian Sergii Bulgakov, the Protestant theologian Juergen Moltmann and the Catholic theologian Hans Urs von Balthasar.Less
This chapter argues that despite various subsequent alterations and expansions, the core of the parable of the Last Judgment does go back to Jesus himself. It stresses (with John Meier 1980) “the stunning universalism” of the story, and once again, it rejects the traditional interpretation of the words “Depart from me, you cursed” in terms of an everlasting “hell.” It highlights the profound transformation that eschatology has undergone in the last few decades, from prediction to warning and appeal. It discusses the symbolic language of both the Old and the New Testaments, drawing, again, on the writings of the seventh‐century mystic Isaac the Syrian, the Orthodox theologian Sergii Bulgakov, the Protestant theologian Juergen Moltmann and the Catholic theologian Hans Urs von Balthasar.
Ben Brice
- Published in print:
- 2007
- Published Online:
- January 2008
- ISBN:
- 9780199290253
- eISBN:
- 9780191710483
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199290253.003.0001
- Subject:
- Literature, 19th-century Literature and Romanticism
This introductory chapter sets out the central question that the book is seeks to answer: why was Coleridge privately, and sometimes publicly, sceptical about his own theory of symbolism? It argues ...
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This introductory chapter sets out the central question that the book is seeks to answer: why was Coleridge privately, and sometimes publicly, sceptical about his own theory of symbolism? It argues that in order to understand Coleridge's doubts, his writings must be situated in relation to two important intellectual traditions. The first is a tradition of epistemological ‘piety’, which informs the work of predecessors such as Kant, Hume, Locke, and Boyle, and is connected to Protestant critiques of post-lapsarian natural reason. The second is a tradition of theological voluntarism, which emphasizes the omnipotence of God, at the expense of His other attributes, and posits an arbitrary and contingent relationship between God and His creation: the natural world. It is argued that Coleridge was familiar with both of these interrelated intellectual traditions, and that together they served to undermine his confidence in his ability to read the symbolic language of God in nature.Less
This introductory chapter sets out the central question that the book is seeks to answer: why was Coleridge privately, and sometimes publicly, sceptical about his own theory of symbolism? It argues that in order to understand Coleridge's doubts, his writings must be situated in relation to two important intellectual traditions. The first is a tradition of epistemological ‘piety’, which informs the work of predecessors such as Kant, Hume, Locke, and Boyle, and is connected to Protestant critiques of post-lapsarian natural reason. The second is a tradition of theological voluntarism, which emphasizes the omnipotence of God, at the expense of His other attributes, and posits an arbitrary and contingent relationship between God and His creation: the natural world. It is argued that Coleridge was familiar with both of these interrelated intellectual traditions, and that together they served to undermine his confidence in his ability to read the symbolic language of God in nature.
Harjot Oberoi
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780198078012
- eISBN:
- 9780199080984
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198078012.003.0034
- Subject:
- History, Indian History
This chapter seeks to move beyond the colonial and nationalist narratives of the popular Kuka movement in order to answer a different set of questions: What sorts of codes of behaviour and symbolic ...
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This chapter seeks to move beyond the colonial and nationalist narratives of the popular Kuka movement in order to answer a different set of questions: What sorts of codes of behaviour and symbolic language existed in nineteenth-century Punjab? Why are prophecies and apocalyptic visions believed in? What mobilizes common people to resist political regimes? What is the nature of charismatic leadership? What evokes the moral indignation of communities? How does culture influence everyday behaviour? In seeking answers to these questions that have not been posed within the registers of existing historiography we hope to gain a more nuanced view of indigenous forms of resistance in colonial Punjab.Less
This chapter seeks to move beyond the colonial and nationalist narratives of the popular Kuka movement in order to answer a different set of questions: What sorts of codes of behaviour and symbolic language existed in nineteenth-century Punjab? Why are prophecies and apocalyptic visions believed in? What mobilizes common people to resist political regimes? What is the nature of charismatic leadership? What evokes the moral indignation of communities? How does culture influence everyday behaviour? In seeking answers to these questions that have not been posed within the registers of existing historiography we hope to gain a more nuanced view of indigenous forms of resistance in colonial Punjab.
Anna Wierzbicka
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195137330
- eISBN:
- 9780199867905
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195137337.003.0017
- Subject:
- Religion, Biblical Studies
The chapter argues for the authenticity of the first part of this parable. It shows that here, as elsewhere, the widely used term “reversal” is not sufficient for explaining the parable's meaning. It ...
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The chapter argues for the authenticity of the first part of this parable. It shows that here, as elsewhere, the widely used term “reversal” is not sufficient for explaining the parable's meaning. It rejects the notion of “irreversible punishment” (a hell for some) as an insult to God and a misunderstanding of the nature of symbolic language; and it articulates, in simple and universal human concepts, the parable's message to the rich as well as that to the poor. Once again, it stresses the illocutionary purpose of the parable: not a prediction, but a warning and appeal.Less
The chapter argues for the authenticity of the first part of this parable. It shows that here, as elsewhere, the widely used term “reversal” is not sufficient for explaining the parable's meaning. It rejects the notion of “irreversible punishment” (a hell for some) as an insult to God and a misunderstanding of the nature of symbolic language; and it articulates, in simple and universal human concepts, the parable's message to the rich as well as that to the poor. Once again, it stresses the illocutionary purpose of the parable: not a prediction, but a warning and appeal.
Daniel Whistler
- Published in print:
- 2013
- Published Online:
- May 2013
- ISBN:
- 9780199673735
- eISBN:
- 9780191751981
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199673735.003.0009
- Subject:
- Religion, Philosophy of Religion, Religion and Literature
In a culminating chapter, Whistler finally brings all the strands of his analysis of Schelling and the symbol together in a close reading of §73 of the Philosophy of Art, where Schelling constructs ...
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In a culminating chapter, Whistler finally brings all the strands of his analysis of Schelling and the symbol together in a close reading of §73 of the Philosophy of Art, where Schelling constructs his theory of symbolic language. In particular, Whistler focuses on Schelling’s claim that language is a trans-potency phenomenon that corresponds to reason (rather than reflection). Indeed, Whistler detects in this section a suggestion that language is the most potentiated phenomenon possible in the system of identity—a conclusion that jars with most Schelling scholarship. In conclusion, Whistler suggests that, while this section is unsatisfying in many respects, it does indeed point to a fertile philosophy of language.Less
In a culminating chapter, Whistler finally brings all the strands of his analysis of Schelling and the symbol together in a close reading of §73 of the Philosophy of Art, where Schelling constructs his theory of symbolic language. In particular, Whistler focuses on Schelling’s claim that language is a trans-potency phenomenon that corresponds to reason (rather than reflection). Indeed, Whistler detects in this section a suggestion that language is the most potentiated phenomenon possible in the system of identity—a conclusion that jars with most Schelling scholarship. In conclusion, Whistler suggests that, while this section is unsatisfying in many respects, it does indeed point to a fertile philosophy of language.
Jeffrey Shandler
- Published in print:
- 2020
- Published Online:
- November 2020
- ISBN:
- 9780190651961
- eISBN:
- 9780190651992
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780190651961.003.0014
- Subject:
- Linguistics, Sociolinguistics / Anthropological Linguistics
This chapter examines the attention paid to the symbolic value of Yiddish, attributing an expressive character to the language, irrespective of semantic value. This attention becomes especially ...
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This chapter examines the attention paid to the symbolic value of Yiddish, attributing an expressive character to the language, irrespective of semantic value. This attention becomes especially pronounced when Yiddish is engaged in the postvernacular mode—that is, when the fact that someone writes or speaks in Yiddish is deemed at least as meaningful as the content of what they have written or uttered. The attributions of a character to Yiddish range widely, from the pious to the carnivalesque, reflecting observers’ desires (or fears) as well as their self-consciousness about Yiddish in relation to other languages and to Jewish life.Less
This chapter examines the attention paid to the symbolic value of Yiddish, attributing an expressive character to the language, irrespective of semantic value. This attention becomes especially pronounced when Yiddish is engaged in the postvernacular mode—that is, when the fact that someone writes or speaks in Yiddish is deemed at least as meaningful as the content of what they have written or uttered. The attributions of a character to Yiddish range widely, from the pious to the carnivalesque, reflecting observers’ desires (or fears) as well as their self-consciousness about Yiddish in relation to other languages and to Jewish life.
Bernard E. Harcourt
- Published in print:
- 2006
- Published Online:
- March 2013
- ISBN:
- 9780226316086
- eISBN:
- 9780226316079
- Item type:
- book
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226316079.001.0001
- Subject:
- Law, Criminal Law and Criminology
Legal and public policies concerning youth gun violence tend to rely heavily on crime reports, survey data, and statistical methods. Rarely is attention given to the young voices belonging to those ...
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Legal and public policies concerning youth gun violence tend to rely heavily on crime reports, survey data, and statistical methods. Rarely is attention given to the young voices belonging to those who carry high-powered semiautomatic handguns. This book recounts in-depth interviews with youths detained at an all-male correctional facility, exploring how they talk about guns and what meanings they ascribe to them in a broader attempt to understand some of the assumptions implicit in current handgun policies. In the process, the book redraws the relationships among empirical research, law, and public policy. Home to over 150 repeat offenders ranging in age from twelve to seventeen, the Catalina Mountain School is made up of a particular stratum of boys—those who have committed the most offenses but will still be released upon reaching adulthood. In an effort to understand the symbolic and emotional language of guns and gun carrying, dozens of these incarcerated Catalina boys were interviewed. What do these youths see in guns? What draws them to handguns? Why do some of them carry and others not? Their often surprising answers unveil many of the presuppositions that influence our laws and policies.Less
Legal and public policies concerning youth gun violence tend to rely heavily on crime reports, survey data, and statistical methods. Rarely is attention given to the young voices belonging to those who carry high-powered semiautomatic handguns. This book recounts in-depth interviews with youths detained at an all-male correctional facility, exploring how they talk about guns and what meanings they ascribe to them in a broader attempt to understand some of the assumptions implicit in current handgun policies. In the process, the book redraws the relationships among empirical research, law, and public policy. Home to over 150 repeat offenders ranging in age from twelve to seventeen, the Catalina Mountain School is made up of a particular stratum of boys—those who have committed the most offenses but will still be released upon reaching adulthood. In an effort to understand the symbolic and emotional language of guns and gun carrying, dozens of these incarcerated Catalina boys were interviewed. What do these youths see in guns? What draws them to handguns? Why do some of them carry and others not? Their often surprising answers unveil many of the presuppositions that influence our laws and policies.
