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Zu den Auffassungen der Zeit in den Natur- und Geisteswissenschaften, hg. Meisinger, Evangelische Akademie im Rheinland: Bonn61—88 Religion und Wissenschaft: Welche Natur brauchen wir? Analyse einer anthropologischen Grundproblematik des Naturwissenschaften und Theologie II. Stuttgart91— God, Time and Eternal Life, in: The Evolution of Time: Studies of Time in Science, Anthropology, Theology, hg.
Gibt es eine Ordnung des Universums? A Dilemma for the Scientific Investigation of Religion, in: Issues in Science and Theology 7hg. London— Theologie — Erfahrung — Wissenschaft, in: Leipzig— Gott und Natur — in christlicher Perspektive. By Keith Ward, in: Das II, Cambridgef. Gott als Grund der Wirklichkeit und die Entwicklung der Lebewesen, in: Darwin und kein Ende?
Seelze— Menschsein zwischen Wahrheit und Wirklichkeit. Versuch einer anthropologischen Interpretation der Rechtfertigungslehre, in: Outkast best album yahoo dating Popular Categories All Regions. A Albhm man has a good memory and he s very dedicated to your relationship, so long gone are the days when your boyfriend forgets your anniversary or birthday. Teen Choice nominees announced. You may want to contact an experienced family law attorney in Illinois to best understand your rights and outkast best album yahoo dating.
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I also don t think our hookup was random, there was definitely a lot of public flirting, etc. There too the physiological and psychical components of, for example, an experience of distress are so intertwined that a proper decoding of emotion terminology is almost impossible.
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Some would start from an etymological point of departure in an attempt to understand what is in fact signalled by the designation "emotion. Semantically it denotes the following: The semantic notion underlying emotion - of applying "physical movement" metaphorically to "strong feeling" - is an ancient one: This is significant, since until very recently in HB studies, for example, there was no need to define the designation "emotion"; it was apparently obvious what this label refers to.
Therefore one searches in vain in earlier studies on "emotions" like those of Johnson16 Wolff17 or more recently Lauha18 to find some kind of defini-tion. The first attempt by a biblical scholar to put a proposal on the table as point of departure is by Kruger. Languages all seem to have a word translatable as "feelings," but this is a more general term that subsumes sensations, drives, moods, and pains along with emotions.
The idea that there is a certain class of feelings, the emotions, that constitutes a coherent domain of inquiry is not codified in every language. Indeed the word "emotion" was only introduced in English at the end of the sixteenth century. But which of these things is emotion?
The ideal scholar in this area would therefore be well acquainted with findings from various fields, from biophilosophy. For example, in Izard 26 wrote that there are ten basic emotions: In Ekman added some more items to this list and eventually came up with fifteen basic emotions: In a recent popular publication Schroer and Staubli start their article with the following general claim, without any further substantiation: In view of what has been observed above about the history of the word "emotion," it is obvious that this designation "emotion" could not have been used in that context.
What is significant, however, in these descriptions is something that has not been taken seriously enough in the past, namely the register of lexical terms associated with these "emotion" scenarios and the nuances of meaning they most probably suggest. I will come back to this aspect later. A few observations will be made below on some issues central to the present debate on emotions in the hb. The feel-ings are like a gnawing anxiety in the bowels.
He typifies these compo-nents as "psychophysical lexemes," which describe both the psychic and physi-cal qualities of humans.
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With the help of a semantic field analysis he draws up a comprehensive list of concepts and their associative terms in order to deter-mine how they are linguistically used to express the emotions of joy, sorrow, courage, fear, pride, humility, love and hatred.
In general, he is most sceptical about the significance of the metaphors and metonymies associated with these emotion scenarios. In summarising the results of his study, he concludes: Wenn Metapher und Metonymie in der Prosa und zumal in der Alltagsprache Vorkommen, sind sie meistens schon verblasste Sprachbilder. The first cognitive linguists to link the body and emotions are Lakoff and Johnson With regard to joy, he claims: Nach Klages sind die Ausdrucksbewegungen der Freude durch die Richtung nach oben beherrscht.
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Darum heisst es in einem beliebten Bilde: Compare, for example, the recent study by King, 51 who investigates the most important image schemas and primary metaphors por-traying distress in classical Hebrew. One of the conceptual metaphors he identi-fied as best expressive of this type of imagery is the image schema verticality. Another recent example, conducted along similar lines, is an article by Eidevall that focuses on spatial metaphors in Lam 3: In this respect one of the body parts most often associated with emotional states are the eyes, producing a conceptual metaphor such as: I could see the fear in his eyes.
His eyes were filled with anger. There was passion in her eyes. His eyes displayed his compassion. She couldn't get the fear out of her eyes. Love showed in his eyes. Her eyes welled with emotion. Compare, for example, the following Sumerian proverb describing the distinctive qualities of a leader, one of which is to "control anger like fluid in a container": Im Alten Testament findet sich die Behaltermetapher so gut wie nicht.
In order to make sense of this description, it is important to determine 1 which specific eventuality in real life often gives rise to this emotion, and 2 how it is conceptualised in the given passage. The triggering of jealousy in this context is attributed to a situation which may universally - and not only in the hb - be seen as one of the root causes of its activation, namely strife between husbands and wives: He will show no mercy on the day of revenge.
Applying this notion to the statement in Num 5: He defends this position as follows: In 2 Sam Furthermore, how should the conceptual image in Jer