#Charles Hartshorne

[skylarynns-silverado]

Character Source List

Sources [usually films or television shows - anything else will have notation] will be in bold. Characters will be formatted with their in-universe name, followed by the original character in italics. Name formatting will be [First Name] [Middle Name] ["Nick Name"] [Maiden Name/Original Surname] [Married Name/Taken Surname] as applicable. I will probably also be adding links to everything, but later.

Wanted: Dead or Alive 1958-1961 Joshua Everett "Josh" Randall - Josh Randall

Rawhide 1959-1965 Randolph Jacob "Rowdy" Yates - Rowdy Yates

The Magnificent Seven 1960 Franklin Vaughn "Frank" Randall - Vin Giovanni Vittorio "Gio" Auditore - Bernardo O'Reilly Brittony "Britt" Calvin - Britt Byron Allen Lee III - Lee Carlos "Chico" Hernandez - Chico

The Dollars Trilogy 1964-1966 Jonas Blake "Joey" Yates - The Man With No Name / Joe/Manco/Blondie

Hang 'Em High 1968 Jeremy Cooper "Jed" Yates - Jed Cooper Rachel Warren - Rachel Warren

Once Upon a Time in the West 1969 Emilio "Harmonica" Arman - Harmonica Jorge Gutierrez - Cheyenne

Rustlers' Rhapsody 1985 Revelin "Rex" O'Houlihan - Rex O'Herlihan Peter Twist - Peter

Silverado 1985 [to be honest I'm taking almost all the characters, but main characters/love interests:] Emmett Martell - Emmett Paden Cassidy - Paden Tyree Ransom Ekker - Tyree Hannah Kincaid Weslan [Cobb] - Hannah Weslan Malachi "Mal" Johnson - Malachi "Mal" Johnson Jacob "Rattlesnake Jake" Martell - Jake Stella Bonneville - Stella Rae Johnson - Rae Johnson Phoebe Hartshorne - Phoebe

Quigley Down Under 1990 Matthew Quigley - Matthew Quigley

Maverick 1994 Bret Maverick [Jr.] - Bret Maverick Annabelle Bransford - Annabelle Bransford

The Marshal 1995 Veronica "Ronnie" Davis - Veronica Cole

The Quick and the Dead 1995 Jessamy "Jessie" MacIntyre - The Lady / Ellen Cameron "Cam" McPhee - The Kid / Fee Herod Cortney "Cort" Cobb - Cort

The Magnificent Seven 1998-2000 [much like Silverado I'm taking almost all the characters, but main characters/love interests:] Christian "Chris" Larabee - Chris Larabee Vincent Ulysses "Vin" Tanner - Vin Tanner Nathan Jackson - Nathan Jackson John Daniel "J.D." Dunne - J.D. Dunne Buck Wilmington - Buck Wilmington Ezra Phineas Standish - Ezra Standish Mary Travis - Mary Travis Casey Welles - Casey Welles Inez Recillos - Inez Recillos

Firefly 2002 Robert Malcolm "Bobby" Reynolds - Malcolm "Mal" Reynolds Zoe Martinez - Zoe Alleyne Washbourne Jayne Cobb - Jayne Cobb Eleena Vasquez - Inara Serra Simon Morgan - Simon Tam River Morgan - River Tam Kaylee Frye - Kaywinnit Lee "Kaylee" Frye Sheppard Book - Derrial Book

Supernatural 2005-2020 John Winchester - John Winchester Dean Winchester - Dean Winchester Samuel "Sam" Winchester - Samuel "Sam" Winchester

3:10 to Yuma 2007 Daniel "Dan" Evans - Daniel "Dan" Evans William "Will" Evans - William Evans Benjamin "Ben" Wade - Ben Wade Charles "Charlie" Prince - Charlie Prince

Six of Crows 2015 Caspian/Casimir "Caz" Zima Winters - Kaz Brekker Haruko - Inej Ghafa Christophe "Kit Benny" Benoit - Jesper Fahey Wyatt Vanderbilt - Wylan Van Eck Hannah "Nan" Gallagher - Nina Zenik

The Magnificent Seven 2016 Samuel "Sam" Chisolm - Sam Chisolm Joshua "Josh" Faraday - Josh Faraday Manuel Vasquez - Vasquez Goodnight "Goody" Robicheaux - Goodnight "Goody" Robicheaux Billy Rocks - Billy Rocks Red Harvest - Red Harvest Emma Cullen - Emma Cullen

The Hunters 2020 [a series I am currently working on writing] Elias Hawkins - Elias Walker Hawkins Lucas "Luke" Hearne - Faolan Lucas "Luke" MacTiernan Auryon "Aury" Hearne - Auryon "Aury" Hearne-MacTiernan Hawkins Sebastian "Owl Eyes" St. James Cheyenne - Sylvain Alistair Abigale "Abby" McKenzie - Kindra Arden

Jessta James Music Videos 2021-2022 [specifically Hell's Coming With Me, Loaded Gun, and War Cry] Josiah "Josey" James - Jessta James

Original Characters 2023+ [that I've made for the project] Melissa "Missy" Ekker - Tyree's mother Bethany "Beth" Skinner - a love interest

[surfersilver]

my list of saved articles on wikipedia is like hermetic qabalah, ouroboros, charles hartshorne, astral body, homer, kujata, dark night of the soul, leviathan, hubble ultra deep field, etc etc etc

[whatdoesshedotothem]

Wednesday 2 August 1837

8 ¾

1 ½

rainy morning A- came just before I got up and again at 9 and made me take another dose of Mr. Jubb’s effervescent saline mixture – he promised there should be no more hartshorn or ether in it – this forgotten – like fire within me on taking it – no more – called up Cookson to dress me, and gave her the large remains of my 2 bottles and 4 powder – she thankful for the boon! chacun à son goût – F54 ½° at 9 ¾ and then breakfast till 10 20/.. and A- sat with me till 9 ¾ – Charles Law come at 9 ¾ – waited an hour before A- went to him and took him into the north parlour – should have paid his rent sometime ago – came upstairs into my study at 10 20/.. – very rainy morning – at Joseph Mann’s account till went down at 12 ½ (felt faint) and had a little cold lamb and sat with A- and Mr. Gray perhaps ½ hour – then wrote and sent off by John Booth note to ‘Messrs. Parker and Adam solicitors H-x [Halifax]’ to ask them to send a note to quit Mr. John Denniston who took the 2 fields in Hopwood lane, blow, I understand, in the occupation of his brother James D- the notices to be sent back for signature by the servant and I will return them in time for delivering today – then sat with A- a little while in the north parlour till 1 ¾ – on sending off my note had Bentley the stone merchant and 2 (or 3?) other men come to speak to me – saw B- was tipsy so said Mr. Booth would settle about the coping stone and if B- had anything to say to me he must see me another time and I came away and sent Oddy to shew them out – wrote the last 8 lines till 1 50/.. – Note from Mr. Parker enclosing the 2 notices and wrote answer and enclosed them signed and sent them back by John Booth to ‘Messrs. Parker and Adam solicitors H-x [Halifax]’ at 3 and asked for my account current and bill up to the present time – had A- a little while till 3 25/.. – then till near 6 at my desk (Joseph Mann’s account) – then had Joseph Mann – the pentrough not come – no knowing how long we should have to wait for it – told Joseph M- to go off this evening to Mr. Pollett to speak to him about it, and say very civilly I was very sorry but that I really could not be put off – the time agreed upon was expired and I must get some boards nailed up for a pentrough and do without the one ordered – went into the cellar for port sherry and marsala – dinner at 6 10 – to 7 ½ – from then to 12 40/.. (except having A- for a few minutes about 8 ¾ and afterwards with her 10 minutes a little after 9) at my colliery accounts – very rainy day – F57° now at 12 40/.. tonight –

[aaronburrdaily]

May 22, 1809

Couche at 12. Rose 1/2 p. 6. Breakfast at 8. Always sweet rye bread and very bad butter, of which the pound will last us a month. Have eaten nothing, nothing but this bread, since Friday. At 11 called on Hartshorne and Slade; then home. Dr. Domcier, physician to Duke of Sussex and physician to his B.M.¹ for Hanover, called during my absence. This is the missionary of the Philosophic Society of London. Heuland, and soon after, Charles Forsfell, lieutenant topographe² called; though we were dressing, both sat, and we continued our toilet. Agreed to meet the Lieutenant at 6 in the King's Garden. At 3/4 p. 2 to Dr. Gahn’s to dine. We were late. Dinner was on the table. Y: J.G. Gahn; Madame ———, jol.³ blonde, married fifteen days ago; sa soeur M’lle ———, aussi belle et interessante; chev. brun enfoncè; touche la harpe superieurement⁴; their brother, a very handsome and genteel young man. At 6, to the Garden to meet the Lieutenant. He was not there. Madame ——— and M’lle Gahn de Falun came in with the son and daughter of Dr. Gahn; walked with them 1/2 hour and met the Lieutenant. Went with him to the puppet show; very well for such a throng, but very silly for Gamp. Auprè a tres jo. U. Un arran. ft. mais manq; ne scais par quoi.⁵ Home at 9. Tea. Mem.: Wrote to Mr. Achaud and sent the letter to Hedboom to be forwarded. On coming to Dr. Gahn’s to-day, the little Eva, who speaks not one word of French or English, ran and seized me around the neck in the most affectionate manner. She talks to me a great deal, and imagines that I understand every word. She is one of the most beautiful and interesting children I ever saw. The dinner was sumptuous, and would, in any part of the world, have been thought tres bien. The forms, as before, except that soup followed immediately the salt herring. Three of the ladies very sprightly and animated in conversation. An officer of the rank of ——— remarked to me that I spoke French much better than English, and inquired which of the European languages the native language of the Americans most resembled!

1  Britannic Majesty? 2  Topographer. 3  For jolie blonde. 4  Her sister, M'lle ———, also fine looking and interesting; dark brown hair (fonce); plays the harp in a superior manner. 5  For Auprès une très jolie U. [jungfru?]. Un arrangement fait, mais manqua; ne sais pourquoi. With a very pretty maid; an arrangement made, but failed; I know not why.

[oklahomapartisan]

Attorney General Files Restraining Order Against Lawmaker’s Mustache

OKLAHOMA CITY (OP) – On Monday, Oklahoma Attorney General Drew Edmondson announced that he had filed a restraining order against the mustache of Rep. Larry Rice, D-Pryor. “Rice’s facial hair is out of control,” said Edmondson. “We feel that, if it is allowing to grow unchecked, it threatens to consume the House.” 

  Edmond said the action was necessary to protect Rep. Joe Eddins, D-Vinita, who sits next to Rice in the House and has been assaulted by the mustache on various occasions. “I’m not saying he has to shave it but something has to be done. I can’t see anything from my desk anymore, and it’s like voting in a straw hut.” Eddins said. 

  In a previous filing, the attorney general successfully restrained the mustache of Rep. Greg Piatt, D-Ardmore. He said he is considering taking action against the goatee of Sen. Charles Ford, R-Tulsa, as well as filing suit against the soupstrainer of destruction worn by Rep. Mike Mass, D-Hartshorne.

[footnotes-2-plato]

The Relevance of Whitehead's Process Theology to Natural Science

Below is a rough transcript of a Cobb Institute class lecture I gave earlier today. I’m going to speak a little bit about the relevance, as I see it, of process theology to natural science. Whitehead was kept in print, I would say, for the better part of the second half of the 20th century largely because of the influence he had on Protestant theologians. Charles Hartshorne was a major figure…

[fanthropologists]

The Fanthropologists Episode 25: SILENCE BRAND! An Episode on Tiktok Ads

In this episode, Bridgette and Syd discuss advertisements on Tiktok! They go over the different forms the take, what they signal to the consumer, and what they say about the ways companies try to market to young people. For fun, they touch on a bit of Peircean Semiotics along the way.

Listen to the episode here!

Mentioned beloved Tiktok accounts:

Roll for Sandwich: adventuresinaardia

Tinned Fish Recommendations: daywithmei

Bibliography:

Peirce, C.S., 1931–36. The Collected Papers. Volumes 1–6. Eds. Charles Hartshorne and Paul Weiss. Cambridge M.A.: Harvard University Press.

As cited by: Atkin, Albert, Spring 2023 Edition. "Peirce’s Theory of Signs", The Stanford Encyclopedia of Philosophy. Eds. Edward N. Zalta & Uri Nodelman. https://plato.stanford.edu/archives/spr2023/entries/peirce-semiotics/.

Becker Digital, 2024. "Gen Z Marketing: What's Trust Got to Do with it?". Becker Digital. https://www.becker-digital.com/blog/gen-z-marketing-trust-factor#:~:text=Gen%20Zers%20differ%20significantly%20from,immune%E2%80%9D%20to%20traditional%20advertising%20methods

[addstory]

Teodycea Leibniza jest jednym z głównych dzieł teozoficznych w historii

Gottfried Leibniz był nie tylko twórcą matematyki, ale także wielkim filozofem i teozofem. Jedna z jego koncepcji dotyczy tego, co zdefiniował jako „trzy rodzaje zła”.  Koncepcja ta jest przedmiotem książki Teodycea, która została napisana pod koniec XVII wieku i stała się jednym z najważniejszych tekstów na temat religii nie tylko tamtych czasów, ale wszechczasów. Nawet teraz wielu filozofów i teologów sprzeciwia się lub zgadza z Leibnizem. Zasadniczo ta koncepcja teozofii może być zawarta w pierwszej dziesiątce najbardziej wpływowych książek na temat chrześcijaństwa i zachodniej teologii.

Teozoficzne wyjaśnienia zła

Leibniz wyjaśnił, że zło istnieje dlatego, że istnieje metafizycznie. Metafizyka to dyscyplina filozoficzna, której celem jest między innymi znalezienie i udowodnienie podstawowych przyczyn determinujących rzeczywistość fizyczną, czyli dlaczego świat jest taki, jaki jest. Mówiąc jaśniej, Bóg jest istotą metafizyczną, nie ma fizycznego wcielenia. Dusza jest również czymś metafizycznym, chociaż konsekwencją jej istnienia są również rzeczy fizyczne, np. dusza człowieka jest zatruta przez grzech i łamie czyjąś rzecz (konsekwencje w świecie fizycznym). 

Według Leibniza tak jak dusza, bóg, istnieje metafizycznie, tak niestety istnieje również zło, a co za tym idzie nie da się go pozbyć. W ciągu życia świat nas wychowuje, Bóg zsyła na nas próby, środowisko i nasza pierwotna dusza pielęgnują w nas dobro i zło. Cierpienie, choć złe, jest również stworzone przez Boga jako kara lub próba. Zło może również podkreślać dla nas samo dobro. Tylko rozpoznając zło i coś złego, możemy zrozumieć wartość dobra. 

Innym rodzajem zła jest zło moralne, a jego przyczyną jest istnienie praw moralnych. Nie może istnieć to, co dobre, bez tego, co złe.

Interpretacje «teodycei»

Interpretacja Teodycei Leibniza jest ważnym aspektem myśli filozoficznej, a każdy filozof nadaje temu tekstowi własne, unikalne znaczenie. Na przykład francuski filozof i teolog Pierre Bayle, który krytykował wiele idei Leibniza, postrzegał jego teozofię w kategoriach problemu zła. Bayle argumentował, że teodycea Leibniza, pomimo prób usprawiedliwienia Boga, stoi w obliczu nierozwiązywalnych sprzeczności, zwłaszcza jeśli chodzi o istnienie zła na świecie. Uważał, że racjonalne wyjaśnienia Leibniza nie były w stanie w pełni wyjaśnić cierpienia i niesprawiedliwości, które istniały na świecie, a zatem teozofia Leibniza wymagała głębszej rewizji.

Inny filozof, Immanuel Kant, również wniósł znaczący wkład w interpretację Teodycei. Uważał on, że teozofia Leibniza, pomimo swojej logicznej struktury, nie może ostatecznie udowodnić istnienia najlepszego możliwego świata. Kant wierzył, że ludzki rozum ma swoje ograniczenia, a zatem każdy system teozoficzny, który stara się w pełni wyjaśnić boski plan, nieuchronnie napotyka trudności metafizyczne. W swojej krytyce Kant podkreślił, że wiara i przekonania moralne odgrywają kluczową rolę w teozofii, oprócz czysto racjonalnej analizy.

Współczesny filozof John Hick zaproponował swoją interpretację teodycei Leibniza, postrzegając ją przez pryzmat procesu teozofii. Hick opracował koncepcję „budowania duszy”, w której argumentował, że cierpienie i zło są niezbędne dla duchowego wzrostu i moralnego rozwoju ludzkości. Postrzegał teozofię Leibniza jako okazję do wyjaśnienia świata jako procesu ciągłego stawania się i doskonałości, w którym każda próba i trudność przyczynia się do osiągnięcia wyższego celu.

Neoklasyczny filozof Charles Hartshorne również zaproponował oryginalną interpretację teodycei Leibniza, włączając ją do swojej filozofii procesu. Hartshorne wierzył, że teozofię Leibniza można zrozumieć poprzez dynamiczny proces relacji między Bogiem a światem. Uważał, że teodycea Leibniza odzwierciedla ciągłą interakcję i współudział Boga w procesach zachodzących w świecie, gdzie zło i cierpienie są tymczasowymi zjawiskami w szerszym kontekście boskiego projektu. Hartshorne podkreślał, że teozofia musi uwzględniać zmienność i ewolucję jako podstawowe aspekty rzeczywistości.

Interpretacje teodycei w filozofii analitycznej

Interpretacje Teodycei Leibniza przez filozofów analitycznych podkreślają logiczną strukturę argumentów i ich spójność. Filozofia analityczna, znana ze swojego przywiązania do jasności i precyzji, oświetla wiele aspektów teozofii Leibniza w nowy sposób.

Richard Swinburne, jeden z najwybitniejszych analitycznych filozofów religii, skupił się na probabilistycznych aspektach Teodycei. W swojej interpretacji wykorzystuje teorię prawdopodobieństwa do oceny wiarygodności istnienia Boga w świetle zła na świecie. Swinburne argumentuje, że pomimo istnienia zła, prawdopodobieństwo istnienia wszechdobrego Boga pozostaje wysokie, ponieważ zło może służyć wyższemu dobru, takiemu jak rozwój moralny i duchowy. Jego teozofia opiera się na idei, że zło jest warunkiem koniecznym do osiągnięcia najwyższego dobra.

Filozof analityczny Pieter van Inwagen również wniósł znaczący wkład w interpretację Teodycei Leibniza. Van Inwagen rozwija koncepcję „wolnej woli”, argumentując, że istnienie zła w świecie jest uzasadnione wolnością wyboru daną przez Boga istotom ludzkim. Uważa, że bez wolnej woli prawdziwie moralne działania i postawy są niemożliwe. W kontekście teozofii Leibniza van Inwagen podkreśla, że wolna wola, choć prowadzi do możliwości zła, jest koniecznym warunkiem istnienia dobra moralnego.

Eleanor Stump, kolejna wybitna przedstawicielka filozofii analitycznej, przedstawia swój pogląd na teodyceę Leibniza przez pryzmat osobistych relacji i teologii cierpienia. Stump wierzy, że teozofię Leibniza można uzupełnić ideą, że cierpienie odgrywa kluczową rolę w rozwoju osobistej relacji między Bogiem a istotami ludzkimi. Argumentuje, że poprzez cierpienie ludzie mogą dojść do głębszego zrozumienia i bliskości z Bogiem, czyniąc zło ważnym aspektem teozofii.

Alvin Plantinga, inny wpływowy filozof analityczny, znany jest ze swojej „teodycei wolnej satysfakcji”. Argumentuje on, że logiczny problem zła nie jest przeszkodą nie do pokonania dla wiary w Boga. Plantinga wprowadza pojęcie „możliwych światów”, podobnie jak Leibniz, i argumentuje, że świat, w którym istnieje zło, może być najlepszym możliwym światem, jeśli zawiera wolną wolę. Jego teozofia opiera się na idei, że Bóg mógł stworzyć świat, w którym ludzie są wolni, a ta wolność nieuchronnie prowadzi do możliwości zła.

Ci filozofowie analityczni, badając „Teodyceę” Leibniza, próbują znaleźć  racjonalnych i logicznie uzasadnionych wyjaśnień dla istnienia zła w świecie przy użyciu nowoczesnych narzędzi i podejść filozoficznych. Ich interpretacje wzbogacają „teozofię” Leibniza, podkreślając jej znaczenie i wagę dla współczesnych dyskusji filozoficznych.

Podsumowanie 

Książka „Teodycea” jest doskonałym sposobem na poznanie i zrozumienie zachodniej teologii, ponieważ inne wielkie i najpopularniejsze książki na temat zachodniej teologii i chrześcijaństwa są bezpośrednimi „przodkami” lub „potomkami” „Teodycei”. Innymi słowy, sama „Teodycea” w dużej mierze opiera swoją teorię na wcześniejszych dziełach, a późniejsze dzieła opierają się na „Teodycei”. Możesz być zdezorientowany skomplikowanymi terminami, takimi jak „metafizyka”, ale jak widzisz, nie ma w nich nic skomplikowanego. Życzymy powodzenia i ciekawej lektury!

[anaxerneas]

Eliezer Yudkowsky, "Cognitive Biases Potentially Affecting Judgment of Global Risks"

This paper clearly has practical concerns in mind, but this post will be about its philosophical relevance.

Historically, that debate over "psychologism" has centered around transempirical truths, such as logical or metaphysical truths. I'm not sure if Yudkowsky would be happy with that kind of language, but in the section on "The Conjunction Fallacy" he clearly recognizes that the validity of the conjunction rule of probability is something distinct from how people happen to reason. In other words, it's not falsified by the fact that people fail to apply it, and the rule's being true isn't confirmed simply from someone applying it in a particular situation.

I borrow "transempirical" from Charles Hartshorne because it seems like a less misleading term than "a priori". When Sokolowski draws our attention to the difference between artificial flowers and artificial light, he wants us to see something that pertains to experience. But it's not a truth to be discovered through experiments in optics or psychology - if anything, those experiments would necessarily presuppose the distinction. Even if he examines the uses of the word "artificial", it's not an exercise in lexicography either, as if he were primarily making a claim about the English language.

Maybe there's a sense in which a priori truths are "testable real-world assertions", but I think it's important to recognize that truths about probability theory or the general nature of appearance are "testable" in ways distinct from how contingent and historical claims are. Recognizing the distinction doesn't have to mean denigrating the latter in favor of the former (a concern of Adorno and others), if anything there's potential for better appreciation the particular by considering its relation to the general.

[hussainrazadigitalmedia]

Academic Blog #7

Semiotics in Avatar: The last Airbender

Semiotics in Avatar

In this blog, I will use semiotics to analyze characters and how their emotions are related to their elements Avatar: The last Airbender (2005).

Plot:

The world consists of 4 nations; Fire, Water, Earth and Air. Each nation has their own territory and rules and regulations. Most of the people in the world are able to using bending with respect to their nations. For example, fire nation people can fire bend, water people can water bend. Bending is power to use a certain element and one person is only limited to use one bending. The avatar is the person who can use all 4 bending. The avatar is a spirit of the first person who learnt bending and he is reincarnated into different nations every generation to stop the world if it ever falls into chaos.

The animated series begin mentioning that the last avatar has disappeared for a 100 years and fire nation declaring war all over the world. They want to take over the world and they knew only the avatar, master of all 4 elements can stop them so they set out multiple troops on land and sea, invading different nations and destroy people’s lives just to find the avatar. Aang, the air avatar of this generation, is found frozen by 2 siblings, Sokka and Katara, near the Southern Water tribe. They tell him that the fire nation has attacked and he needs to stop them.

Along his journey, he communicates with his past incarnations, he finds new friends and new people who teach him all four bending; Water by Katara, Earth by Toph and Fire by Zuko (who was his enemy most of the series but becomes friends with him later on in the series). After learning all the 4 elements, he stops the fire nation and restores peace to the world.

Analysis:

There are 4 nations, each uses their own bending and the bending reflects their characteristics and emotions. Charles Sander Pierce’s 3 key typologies can be used to identify and analyze each of the element and their users.

According to the book I found in University of Michigan public website, "Dictionary of Symbolism", each of the element has its own characteristics.

Fire: Courage, Power, Aggression and Passion.

Water: Calm, Compassionate, Healing, Life.

Earth: Strong, Possessive, Stubborn

Air: Profound, Dreamer, freedom.

The animated series completely follow these stereotypes and we can see it again and again. Fire nation people show aggression and power to take over the world and chases the avatar with complete passion. Zuko is shown to teach Aang fire bending. He teaches him how he needs to be full of anger to channel fire bending. Since Aang was taught to be carefree and a pacifist by his air nomads, he finds it very hard to channel anger and aggression to fire bend.

Water people are shown to be calm and collected. In fact, it is also mentioned that you cannot even water bend if your body is not in a calm state. Katara is shown to train Aang in water bending. She is calm and compassionate towards Aang. Katara is also shown to have healing abilities with her water bending.

Earth people are shown to be full of determination and pride. They are strong and possessive. Toph is the earth bender who teaches Aang earth bending. She is blind but she feels the earth with her feet. Despite her disability, she is shown to be strong and very stubborn just like the earth.

Air people are shown to be nomads and carefree. They live in the temples, known as the air temples, and are often found meditating. Aang is the last air bender and is shown to be carefree reckless and full of freedom just like the air.

If we look at Fiske’s denotation and Connotation theory “Denotation is what is photographed, connotation is how it is photographed” (Fiske, 1982), we can analyze the character’s bending as denotation while their characteristics being connotation.

References:

Avatar: The last Airbender (2005) Nickelodeon, 4th November.

Peirce, C. Collected Writings (8 Vols.). (1931–58). Ed. Charles Hartshorne, Paul Weiss & Arthur W Burks. Cambridge, MA: Harvard University Press.

Fiske, John (1982) Introduction to Communication Studies. London: Routledge

public.websites.umich.edu. (n.d.). Four Elements. [online] Available at: https://public.websites.umich.edu/~umfandsf/symbolismproject/symbolism.html/F/fourelem.html [Accessed 1 Jan. 2024].

[rw7771]

Panentheism, (also known as Monistic Monotheism), is the belief, similar to Pantheism, that the physical universe is joined to God, but stressing that God is greater than (rather than equivalent to) the universe. Thus, the one God is synonymous with the material universe and interpenetrates every part of nature (as in Pantheism), but timelessly extends beyond as well. The universe is part of God, but not all of God.

The Neoplatonism of Plotinus (in which the world itself is a God) is to some extent panentheistic with polytheistic tendencies, and philosophical treatises have been written on it in the context of Hinduism for millennia (notably in the "Bhagavad Gita" and the "Shri Rudram"). Many North American and South American Native religions are panentheistic in nature, and some elements of panentheism arise in Hasidic Judaism and Kabbalah, some Sufi orders of Islam, and Eastern and Eastern Orthodox and Oriental Orthodox Christianity.

However, the word "panentheism" (which can be translated as "all in God") was not coined until 1828, by the German philosopher Karl Christian Friedrich Krause (1781–1832), in an attempt to reconcile Monotheism and Pantheism, and this conception of God influenced New England Transcendentalists such as Ralph Waldo Emerson, and was popularized by Charles Hartshorne (1897 - 2000) in his development of process theology in the 20th Century, and has also been adopted by proponents of various New Thought beliefs.

Types of Panentheism

Strong Panentheism:

This refers to the complete identity of God and the cosmos, as opposed to just God's presence in it, and therefore comes very close to Pantheism. The laws of nature, then, are not something essentially autonomous, which God must sometimes manipulate in order to make his will effective, but are part of his will.

Weak Panentheism:

This refers only to the presence of God in the cosmos, as opposed to some identity between them. The laws of nature, therefore, have an autonomous status that makes them equivalent to something that is outside of God.

Panendeism:

This is a composite of Deism and Panentheism. It holds that, while the universe is part of God, it operates according to natural mechanisms without the need for the intervention of a traditional God, somewhat similar to the Native American concept of the all-pervading Great Spirit.

[kenny202377]

Sources and Significance | Blog Post #5

Today we learn about the meaning of Semiotics and function. it can see through the appearance to perceive the essence. It is essential to discriminate the relationship between iconic and symbolic, and how to understand and analyze this process from denotation to connotation to myth.

So I want to analyse Semiotics in "Finding Dory" (2016). The story happens one year after the end of the first film, where the blue fish Dory and the Joker fish father and son Nemo become good neighbours, taking care of each other. One day she followed Nemo to school and encountered a family of migrating Manta rays on the way, sparking her longing for home, so she decided to seek out her parents. With the help of the clownfish Nemo and his father Marlin, she arrived at the California coast of the United States from the Great Barrier Reef in Australia. Unfortunately, she was unexpectedly caught by the Institute of Marine Biology. There, she met many new friends, including octopuses, sea lions, and beluga whales.

Using Fiske,John(1982) to analyse the Dory in Semiotics

In denotation, there is a personified blue fish which has a large circle of eyes and yellow fins.

In connotation, there is a personified fish who has mood changes from short-term amnesiac, to passive, to temperate, to confident, to energetic.

In myth, it can reflect a disabled person daring to challenge any difficulties.

Using Peircian (1931-58)semiotics: 3 modes of signification

Both these marine organisms are symbolic

Dory: forgetful, helpless, passive, stupid.

Nimo and Marlin: helpful, brave, positive, intelligent.

Bailey: talented, interesting, strong, pretty.

I think the director would like to show the disabled person who participates in facing difficulties and challenges and ultimately make dreams.

Reference :

Fiske, John (1982): Introduction to Communication Studies. London: Routledge.

Peirce, C. Collected Writings (8 Vols.). (1931–58). Ed. Charles Hartshorne, Paul Weiss & Arthur W Burks. Cambridge, MA: Harvard University Press.

Find Dory (2016) Directed by Andrew Stanton. [Feature film]. Walt Disney Pictures, Pixar Animation Studios.

[lepartiprisdeschoses]

I still go back to my Charles Hartshorne book sometimes.

[laura-a-bordo]

.˚˖ 15/09, semiótica ˚₊‧

A semiótica, quando aplicada à dança, torna-se abstrata e muito íntima, tanto para quem dirige e coreografa a peça, quanto para quem assiste a performance.

Na semiótica, TUDO tem sentido, pois este está dentro do interpretante, e depende dos conhecimentos pessoais do indivíduo. Retomando os estudos de Peirce (1931-35), o mesmo exalta a inter-relação entre estética, ética e lógica para a construção de significação de signos,

"A Estética considera aquelas coisas cujos fins devem incorporar qualidades do sentir, enquanto que a Ética considera aquelas coisas cujos fins residem na ação e a Lógica, aquelas coisas cujo fim é o de representar alguma coisa" (PEIRCE, CP 5.129).

Seguindo o pensamento intimista de significação de obras de arte, como dança e pintura, fica entendido que toda obra tem tom abstrato, pois é tentacular, ou seja, permite e sofre diferentes interpretações.

Assim, retomando os estudos sobre signo, significante e significado vistos na primeira aula deste componente, podemos afirmar que a arte é polissêmica; o significado de um signo também, pois depende do repertório e interpretação humana.

Referências

PEIRCE, C. S. (1931-35). Collected Papers of Charles Sanders Peirce. Ed. by Charles Hartshorne and Paul Weiss, Vols. 1-6, Cambridge, Massachusetts: Harvard University Press.

[gnatswatting]

• The pragmatist knows that doubt is an art which has to be acquired with difficulty; —Charles Sanders Peirce

Collected Papers of Charles Sanders Peirce Volume V - Pragmatism and Pragmaticism Volume VI - Scientific Metaphysics Edited by Charles Hartshorne and Paul Weiss Collected Papers of Charles Sanders Peirce Volume V - Pragmatism and Pragmaticism Volume VI - Scientific Metaphysics Edited by Charles Hartshorne and Paul Weiss (at Internet Archive)

[spokanefavs]

The Evil in This World: Divine Power, Freewill & Evil Nick Gier.

"The orthodox view of creation is creatio ex nihilo—creation out of nothing (non-being).

God could not create out of himself because that would imply that all things are divine — the heresy of pantheism.

But that means that God is responsible for any and all deficiencies in the world. It is certainly not Adam and Eve’s fault that they had defective wills."