Academic literature on the topic 'Cross cultural ontology'
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Journal articles on the topic "Cross cultural ontology"
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Solomon, Robert. "Beyond Ontology: Ideation, Phenomenology and the Cross Cultural Study of Emotion." Journal for the Theory of Social Behaviour 27, no. 2-3 (October 9, 2008): 289–303. http://dx.doi.org/10.1111/1468-5914.00039.
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Beshai, James A. "Are Cross-Cultural Comparisons of Norms on Death Anxiety Valid?" OMEGA - Journal of Death and Dying 57, no. 3 (November 2008): 299–313. http://dx.doi.org/10.2190/om.57.3.e.
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Cross-cultural comparisons of norms derived from research on Death Anxiety are valid as long as they provide existential validity. Existential validity is not empirically derived like construct validity. It is an understanding of being human unto death. It is the realization that death is imminent. It is the inner sense that provides a responder to death anxiety scales with a valid expression of his or her sense about the prospect of dying. It can be articulated in a life review by a disclosure of one's ontology. This article calls upon psychologists who develop death anxiety scales to disclose their presuppositions about death before administering a questionnaire. By disclosing his or her ontology a psychologist provides a means of disclosing his or her intentionality in responding to the items. This humanistic paradigm allows for an interactive participation between investigator and subject. Lester, Templer, and Abdel-Khalek (2006–2007) enriched psychology with significant empirical data on several correlates of death anxiety. But all scientists, especially psychologists, will always have alternative interpretations of the same empirical fact pattern. Empirical data is limited by the affirmation of the consequent limitation. A phenomenology of language and communication makes existential validity a necessary step for a broader understanding of the meaning of death anxiety.
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Anticoli, Linda, and Elio Toppano. "How Culture May Influence Ontology Co-Design." International Journal of Information Technology and Web Engineering 6, no. 2 (April 2011): 1–17. http://dx.doi.org/10.4018/jitwe.2011040101.
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This article addresses the issue of cultural influence in ontology design and reuse. The main assumption is that an ontology is not only a socio-technical artefact but also a cultural artefact. It contains embedded assumptions, core values, points of view, beliefs, thought patterns, etc. Based on results already found in several design fields the authors formulate some preliminary hypotheses about the possible relationships existing between culture and features of design process and produced ontology. A critical and qualitative analysis of six collaborative design systems has been performed to test some of the hypotheses, confirming some of the findings. The authors argue that a “culture aware” attitude may be of great importance for supporting the processes of cross cultural collaborative ontology design and the internalization and localization of these kinds of artefacts.
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Lugones, María. "Playfulness, “World”-Travelling, and Loving Perception." Hypatia 2, no. 2 (1987): 3–19. http://dx.doi.org/10.1111/j.1527-2001.1987.tb01062.x.
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A paper about cross-cultural and cross-racial loving that emphasizes the need to understand and affirm the plurality in and among women as central to feminist ontology and epistemology. Love is seen not as fusion and erasure of difference but as incompatible with them. Love reveals plurality. Unity–not to be confused with solidarity–is understood as conceptually tied to domination.
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Turner, Robert. "The need for systematic ethnopsychology: The ontological status of mentalistic terminology." Anthropological Theory 12, no. 1 (February 28, 2012): 29–42. http://dx.doi.org/10.1177/1463499612436462.
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The conceptual foundations and ontology of cognitive neuroscience are rarely analysed in cross-cultural perspective, although they are manifestly the outcome of historical currents in specifically Western psychological science. How robust such concepts are, and how generalizable to other cultures, is thus quite problematic. Users of empirical techniques in imaging neuroscience are now actively exploring such topics as attention, volition, emotion and empathy, but with little awareness of how well or badly these concepts can be translated. This essay addresses issues of cultural bias and the potentially misleading use of extended metaphors in the typical deployment of mentalistic terminology, and suggests that there may be alternative conceptualizations, perhaps inspired by phenomenology, which would have less cultural baggage. Ultimately, the most scientifically useful ontology for interpreting and predicting human action may result from an integration of high quality ethnographic reports of mentalistic concepts and terminology found in other cultures. Social and cultural anthropologists are urged to prioritize the identification of such concepts during their fieldwork experience.
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Bryan, Bradley. "Property as Ontology: On Aboriginal and English Understandings of Ownership." Canadian Journal of Law & Jurisprudence 13, no. 1 (January 2000): 3–31. http://dx.doi.org/10.1017/s0841820900002290.
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A critical knowledge of the evolution of the idea of property would embody, in some respects, the most remarkable portion of mental history of mankind.– L.H. MorganNow you try and say what is involved in seeing something as something. It is not easy.– Ludwig WittgensteinIn this paper I argue that a comparison of English and Aboriginal conceptions of property yields insight into the ontologically specific grounds that inform institutionalized socio-cultural practices like property. Where the foundations of English conceptions of property are highly rationalistic, Aboriginal conceptions eschew categorization and are indicative of a highly nuanced and different way of understanding the worldliness of a human being. As such, a comparison of such conceptions becomes not simply a comparison of ways of owning and possessing, but a cross-cultural comparison of ways of relating to the world at large for what are ostensibly economic purposes.To argue this is to assume that there is much more going on within culture that is determinative of ways of being than to simply assume that all cultures share universal cultural traits. In this paper I therefore discuss some of the philosophical foundations that underlie Western conceptions of the human’s relation to the world as embodied in principles of property law, as well as looking at the philosophical significance of that view. I also look at the way various Aboriginal peoples in Canada understand their own relationship to the world-at-large as it is expressed in what they understand as the property regimes of their society.
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Nikonovich, Nataly. "El proyecto de la ontología religiosa de M. Eliade y el problema de la síntesis de los paradigmas." Pensamiento Americano 9, no. 16 (January 11, 2016): 45–57. http://dx.doi.org/10.21803/pensam.v9i16.68.
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En el artículo se analiza el proyecto de la ontología religiosa de M. Eliade, como el nuevo paradigma en el estudio de la esencia de la religión en el contexto de la fenomenología y la ontología. Se explica la dimensión cultural y existencial de la ontología religiosa de M. Eliade. En este artículo se propone la síntesis interdisciplinario de las ideas de M. Eliade, C. G. Jung y S. Grof, que ofrecen la posibilidad de síntesis de las consecusiones de los enfoques mitológicos, analítico-psicológicos y trans-personales. El enfoque de M. Eliade es posible de examinarse como metodología de los estudios religiosos, que puede servir de base para un nuevo modelo conceptual de la experiencia mito-religiosa: metanivel –los fundamentos conceptuales de la teoría, las generalizaciones conceptuales; los sub-niveles– la epistemología, la ontología y la fenomenología de la experiencia mitológica y religiosa. En el artículo se aplica la metodología comparativa, cross-cultural, etc.
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Sawagvudcharee, Ousanee, Maurice Yolles, Chanchai Bunchapattanasakda, and Buncha Limpabandhu. "Understanding Culture through Knowledge Cybernetics." Journal of Social and Development Sciences 9, no. 1 (April 19, 2018): 38–49. http://dx.doi.org/10.22610/jsds.v9i1.2167.
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These days, countries around the world continue with their process of globalization in the digital business and marketing. However, they find themselves straddling different national cultures, which lead to problems of cross-cultural communication management resulting in, for instance, miscommunication and misunderstanding. Consequently, an understanding of the characterisation or mapping of culture is significant, and while there are not many theories of cultural mapping, most stem from the base work of Hofstede. Basically, most people begin with a categorisation of culture through the creation of an ontology that differentiates relatable levels of reality, as a theory of levels allows culture to be broken down into parts that can be analysed more easily. It also helps them to facilitate the creation of a set of generic or universal dimensions of culture which can be used to map different cultures. However, a problem with this theoretical approach is that it does not offer a very dynamic representation of culture, and it has manifestations that impoverish the way that phenomenal manifestations of culture can be explained. On the other hand, there is an alternative approach was adopted by Schwartz. This approach does not discuss ontology but it creates a value inventory in which respondents assess ‘comprehensive’ cultural values. Consequently, there is some relationship between outcome of Hofstede’s and Schwartz’s results. Yolles has developed a theory of Knowledge Cybernetics that delivers a new ontology and a dynamic modelling approach. Schwartz’s results have been merged into this, resulting in a new theory dynamic theory of culture quite distinct from Hofstede’s level theory.
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Previtali, Mattia, Raffaella Brumana, Chiara Stanga, and Fabrizio Banfi. "An Ontology-Based Representation of Vaulted System for HBIM." Applied Sciences 10, no. 4 (February 18, 2020): 1377. http://dx.doi.org/10.3390/app10041377.
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In recent years, many efforts have been invested in the cultural heritage digitization: surveying, modelling, diagnostic analysis and historic data collection. Nowadays, this effort is finalized in many cases towards historical building information modelling (HBIM). However, the architecture, engineering, construction and facility management (AEC-FM) domain is very fragmented and many experts operating with different data types and models are involved in HBIM projects. This prevents effective communication and sharing of the results not only among different professionals but also among different projects. Semantic web tools may significantly contribute in facilitating sharing, connection and integration of data provided in different domains and projects. The paper describes this aspect specifically focusing on managing the information and models acquired on the case of vaulted systems. Information is collected within a semantic based hub platform to perform cross correlation. Such functionality allows the reconstructing of the rich history of the construction techniques and skilled workers across Europe. To this purpose an ontology-based vaults database has been undertaken and an example of its implementation is presented. The developed ontology-based vaults database is a database that makes uses of a set of ontologies to effectively combine data and information from multiple heterogeneous sources. The defined ontologies provide a high-level schema of a data source and provides a vocabulary for user queries.
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Narruhn, Robin, and Ingra R. Schellenberg. "Caring ethics and a Somali reproductive dilemma." Nursing Ethics 20, no. 4 (December 28, 2012): 366–81. http://dx.doi.org/10.1177/0969733012453363.
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The use of traditional ethical methodologies is inadequate in addressing a constructed maternal–fetal rights conflict in a multicultural obstetrical setting. The use of caring ethics and a relational approach is better suited to address multicultural conceptualizations of autonomy and moral distress. The way power differentials, authoritative knowledge, and informed consent are intertwined in this dilemma will be illuminated by contrasting traditional bioethics and a caring ethics approach. Cultural safety is suggested as a way to develop a relational ontology. Using caring ethics and a relational approach can alleviate moral distress in health-care providers, while promoting collaboration and trust between providers and their patients and ultimately decreasing reproductive disparities. This article examines how a relational approach can be applied to a cross-cultural reproductive dilemma.
Dissertations / Theses on the topic "Cross cultural ontology"
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Gilkes, Brian Eric, and pharoseditions@bigpond com. "The lion and the frigate bird: visual encounters in Kiribati." RMIT University. Media and Communication, 2010. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20100304.105048.
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In order to explain some of the paradoxes and mysteries of the artist's cross cultural experience in Kiribati, he constructed an Artist's Book depicting through visuality, anecdote and reflection, his research process, engaging with current visual perceptions through negotiation with the past. In Kiribati previous encounters with Europeans and Islanders was dominated by English and I Kiribati with significant contributions by French missionaries. Each viewed the other through cultural filters of identity, which were informed by concepts of myth-historical, often heroic pasts, modified by contemporary purpose such as power, trade, evangelism or personal gain. The method of transmission of beliefs about the past differed fundamentally as the Europeans were predominately informed by writing and the I-Kiribati by orality and performance. The non-literary epistemology of the I Kiribati contributed to a cosmology of non-iconic symbols that defined belief systems and social structures. These symbols connected place and space with time, self and group identities. The research found that the all surrounding visual symbol system of sacred meeting house (maneaba), dwelling (bata) and canoe (waa and baurua)) could be partly understood as an ongoing struggle since Deep Time, between the forces of the Ocea n represented by Bakoa, The Shark, and that of the triumph of the coming onto the Land and its people (aba) represented by Tabakea, The Turtle. The performative outcome of this triumph and the spirit of identity (Te Katai ni Kiribati) it engenders is expressed primarily in the ubiquitous I Kiribati Dance. The Artists Book is inspired by the creative classic I Kiribati form of oratory known as Te Kuna, using a structure analogous to the symbolic forms of narrative of Oceanic Voyaging traditionally employed by the I Kiribati. Differences in visual perceptions across cultural interface are understood not only as having the potential for conflict but also as providing positive dynamic force by the interchange of understood differences. The project contributes specifically to the ethnography of English and I Kiribati, semiotic systems and visual epistemologies, indicating directions towards positive outcomes in cross-cultural encounters.
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Bursian, Olga, and olga bursian@arts monash edu au. "Uncovering the well-springs of migrant womens' agency: connecting with Australian public infrastructure." RMIT University. Social Science and Planning, 2007. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20080131.113605.
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The study sought to uncover the constitution of migrant women's agency as they rebuild their lives in Australia, and to explore how contact with any publicly funded services might influence the capacity to be self determining subjects. The thesis used a framework of lifeworld theories (Bourdieu, Schutz, Giddens), materialist, trans-national feminist and post colonial writings, and a methodological approach based on critical hermeneutics (Ricoeur), feminist standpoint and decolonising theories. Thirty in depth interviews were carried out with 6 women migrating from each of 5 regions: Vietnam, Lebanon, the Horn of Africa, the former Soviet Union and the Philippines. Australian based immigration literature constituted the third corner of triangulation. The interviews were carried out through an exploration of themes format, eliciting data about the different ontological and epistemological assumptions of the cultures of origin. The findings revealed not only the women's remarkable tenacity and resilience as creative agents, but also the indispensability of Australia's publicly funded infrastructure or welfare state. The women were mostly privileged in terms of class, education and affirming relationships with males. Nevertheless, their self determination depended on contact with universal public policies, programs and with local community services. The welfare state seems to be modernity's means for re-establishing human connectedness that is the crux of the human condition. Connecting with fellow Australians in friendships and neighbourliness was also important in resettlement. Conclusions include a policy discussion in agreement with Australian and international scholars proposing that there is no alternative but for governments to invest in a welfare state for the civil societies and knowledge based economies of the 21st Century.
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Mdingi, Hlulani Msimelelo. "The Revelation of God : meditations of the black church in existential times." Thesis, 2017. http://hdl.handle.net/10500/25123.
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Includes bibliographical references (leaves 231-239)Chapter one begins by introducing and orientating the reader to the study and the purpose of the study, namely the revelation of God. It also opens up what is central to the study by a way of a problem statement concerning this revelation of God, the black church and the human condition. The aims of the study and the research methodology are set out. The chapter ends with a hypothesis concerning the future doctrine of revelation and the prospects of this revelation in the lives of black people. Chapter two entails discussion on God and the church, as it pertains to revelation, starting with a historical account of Christian theology on the subject of revelation. The subject of revelation is engaged on an existential level, particularly the main areas of Christian theology, namely; special and general revelation. This is a section that puts both concepts within black experience, to see the viability for a black ecclesiology and black theology. Chapter two moves on to contend that for black church, there is a serious theological insurgent that is necessary and it is part and parcel of God’s revelation to blacks and the oppressed. This outlook places a section of critical reasoning in South African context and society concerning God’s revelation. Chapter three engages a philosophical meditation, ascribing meditation as a state of self-reflection for the black church and black theology. This meditation is cognisant of black experience and is self-diagnosis concern God and humanity, particularly the dehumanising, (how it must affirm essence and substance). The meditation of the black church engages the concept of absurdity as Camus (1995) (also see Melancon 1983) has posited the absurd as a malaise in the world and silence of the word to that malaise. The absurd is also linked to theodicy, however, the black experience and the encounter with God transcends absurdity and theodicy. As part of the transcending aspect of the black experience, the research considers Western atheism, Christianity and death of God, whose burial is in the mind, souls and bodies of blacks. The chapter then moves on to discuss the black church as a receptor of God’s revelation, the new image of the crucified and the new metaphysics guaranteeing the upliftment of blacks. Chapter four focuses on the black invisibility and the hiddenness of God, it is seeing invisibility and hiddenness as linked together. The chapter also focuses on the need for black visibility rooted in the ontological and physiological expression and experience of being human; Imago Dei. The chapter links black visibility with the concept of whiteness, being a dehumanising political identity imposed on the people of colour. The chapter then translates into the context of visibility, invisibility and God’s revelation within the economic South African context. The final analysis of the chapter is a confession of God’s revelation rooted in God’s visibility and running parallel to that of black visibility. Chapter five proposes that the black experience and the use of the Bible Sola Sriptura, as it reveals the black church as part of church history. As such, it takes the early church’s reading of the New Testament and understanding of Christology through kenosis; the emptying of God to be human and using that paradigm to link Christ’s human experience and the experience of the dehumanising and humanising that of blacks. The chapter concludes with a Christology and black Messiah, who links the secular and divine, general and special revelation. Chapter six concerns the findings of the study, recommendations and conclusion.
Philosophy, Practical and Systematic Theology
D. Th. (Systematic Theology)
Books on the topic "Cross cultural ontology"
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Frisina, Warren G. Relational ontology from a cross cultural perspective. 1987.
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Lee, Hyo-Dong. Ren and Causal Efficacy: Confucians and Whitehead on the Social Role of Symbolism. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474429566.003.0007.
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Confucians in East Asia have always dreamed of holding human communities together and constructing well-functioning polities in and through the binding and harmonizing power of rituals. Underlying their trust in the power of rituals is the notion that rituals constitute symbolic articulation and enchancement of our affective responses to the conditions of embodied relationality and historicity in which we always already find ourselves. This Confucian theory of rituals resonates with Whitehead’s theory of symbolism, insofar as the latter advances a primordially relational ontology of the subject by highlighting the hitherto neglected epistemological notion of perception in the mode of causal efficacy. As such, the Confucian theory of rituals offers a fresh cross-cultural perspective to understand Whitehead’s implied critique of the modern liberal social theories that are based on a view of human beings as atomized individuals who rationally consent to enter society.
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Condron, Barbara. Dreamtime: Parables of Universal Law While Down Under. S O M Pub & Production, 2010.
Find full textBook chapters on the topic "Cross cultural ontology"
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Chi, Yu-Liang, Tsang-Yao Chen, and Wan-Ting Tsai. "Creating Individualized Learning Paths for Self-regulated Online Learners: An Ontology-Driven Approach." In Cross-Cultural Design, 546–55. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-07308-8_52.
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Stevenson, Andrew. "Cross-cultural psychology: epistemology and ontology." In Cultural Issues in Psychology, 39–56. Routledge, 2020. http://dx.doi.org/10.4324/9781351205153-3.
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"Pre-Columbian Artistic Expressions of Indigenous Concepts of Soulin Cross-Cultural Perspective." In Ontology of Consciousness. The MIT Press, 2008. http://dx.doi.org/10.7551/mitpress/7415.003.0009.
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Marques Abreu, Pedro. "Ruskin’s Ontology of Architecture." In John Ruskin’s Europe. A Collection of Cross-Cultural Essays With an Introductory Lecture by Salvatore Settis. Venice: Fondazione Università Ca’ Foscari, 2020. http://dx.doi.org/10.30687/978-88-6969-487-5/008.
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Allard, Danièle, Jacqueline Bourdeau, and Riichiro Mizoguchi. "Addressing Cross-Linguistic Influence and Related Cultural Factors Using Computer-Assisted Language Learning (CALL)." In Handbook of Research on Culturally-Aware Information Technology, 582–98. IGI Global, 2011. http://dx.doi.org/10.4018/978-1-61520-883-8.ch027.
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The goal of this research, a work in progress, is to address areas in second/foreign language acquisition prone to cross-linguistic influence, and to examine related cultural factors. More specifically, the authors aim to identify such areas, map available knowledge in this respect using ontological engineering methodology, and devise appropriate teaching strategies and learning scenarios to help overcome cross-linguistic influence with the help of computer-assisted language learning systems. The authors have been working mainly with Japanese-speaking students of English and first-year university English-speaking students of French. In this chapter, the authors describe culture in relation to foreign language learning, cross-linguistic influence, their cultural framework as well as ontological engineering methodology. They demonstrate their work with examples of the use of modals by Japanese students/speakers of English. They further provide an illustration of ontological modeling in addition to a basic simulation of how a CALL system based on an ontology could potentially work.
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Floridi, Luciano. "Global Information Ethics." In Human Computer Interaction, 2450–61. IGI Global, 2009. http://dx.doi.org/10.4018/978-1-87828-991-9.ch163.
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The article argues that Information Ethics (IE) can provide a successful approach for coping with the challenges posed by our increasingly globalized reality. After a brief review of some of the most fundamental transformations brought about by the phenomenon of globalization, the article distinguishes between two ways of understanding Global Information Ethics, as an ethics of global communication or as a global-information ethics. It is then argued that cross-cultural, successful interactions among micro and macro agents call for a high level of successful communication, that the latter requires a shared ontology friendly towards the implementation of moral actions, and that this is provided by IE. There follows a brief account of IE and of the ontic trust, the hypothetical pact between all agents and patients presupposed by IE.
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Vitale, Valeria. "Transparent, Multivocal, Cross-disciplinary: The Use of Linked Open Data and a Community-developed RDF Ontology to Document and Enrich 3D Visualisation for Cultural Heritage." In Digital Classics Outside the Echo-Chamber: Teaching, Knowledge Exchange & Public Engagement, 147–68. Ubiquity Press, 2016. http://dx.doi.org/10.5334/bat.i.
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Chimakonam, Jonathan O. "The Philosophy of African Logic." In African Studies, 214–39. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-3019-1.ch012.
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The chapter aims to do two things: 1) a rigorous presentation of philosophy of African logic and 2) to do this from the perspective of Ezumezu (an African) logic. The chapter will proceed by defining the three aspects of Ezumezu logic namely: 1) as a formal system, 2) as methodology, and 3) as a philosophy of African logic. My inquiry in this work primarily is with the philosophy of African logic but it will also cut across formal logic and methodology in addition. In the first section, I will attempt to show how the cultural influence behind the formulation of the principles of African logic justifies such a system as relative on the one hand, and how the cross-cultural applications justify it as universal on the other. I believe that this is where African philosophical assessment of African logic ought to begin because most critics of the idea of African logic agitate that an African system of logic, if it is ever possible, must necessarily lack the tincture of universal applicability. Afterwards, I will narrow my inquiry down to the African philosophy appraisal of African logic with an example of Ezumezu system. This focus is especially critical because it purveys a demonstration of a prototype system of an African logic. In the section on some principles of Ezumezu logic, I will attempt to accomplish the set goal of this chapter by presenting and discussing some principles of Ezumezu logic which I had formulated in earlier works in addition to formulating a few additional ones. The interesting thing to note here is that these principles are/will all (be) articulated from the African background ontology. I will conclude by throwing further light on the merits, nature and promises of an African logic tradition.
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Liu, Hugo. "Unraveling the Taste Fabric of Social Networks." In Social Networking Communities and E-Dating Services, 18–43. IGI Global, 2009. http://dx.doi.org/10.4018/978-1-60566-104-9.ch002.
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Popular online social networks such as Friendster and MySpace do more than simply reveal the superficial structure of social connectedness — the rich meanings bottled within social network profiles themselves imply deeper patterns of culture and taste. If these latent semantic fabrics of taste could be harvested formally, the resultant resource would afford completely novel ways for representing and reasoning about web users and people in general. This paper narrates the theory and technique of such a feat — the natural language text of 100,000 social network profiles were captured, mapped into a diverse ontology of music, books, films, foods, etc., and machine learning was applied to infer a semantic fabric of taste. Taste fabrics bring us closer to improvisational manipulations of meaning, and afford us at least three semantic functions — the creation of semantically flexible user representations, cross-domain taste-based recommendation, and the computation of taste-similarity between people — whose use cases are demonstrated within the context of three applications — the InterestMap, Ambient Semantics, and IdentityMirror. Finally, we evaluate the quality of the taste fabrics, and distill from this research reusable methodologies and techniques of consequence to the semantic mining and Semantic Web communities.
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Liu, Hugo, Pattie Maes, and Glorianna Davenport. "Unraveling the Taste Fabric of Social Networks." In Human Computer Interaction, 1521–46. IGI Global, 2009. http://dx.doi.org/10.4018/978-1-87828-991-9.ch096.
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Popular online social networks such as Friendster and MySpace do more than simply reveal the superficial structure of social connectedness—the rich meanings bottled within social network profiles themselves imply deeper patterns of culture and taste. If these latent semantic fabrics of taste could be harvested formally, the resultant resource would afford completely novel ways for representing and reasoning about web users and people in general. This paper narrates the theory and technique of such a feat—the natural language text of 100,000 social network profiles were captured, mapped into a diverse ontology of music, books, films, foods, etc., and machine learning was applied to infer a semantic fabric of taste. Taste fabrics bring us closer to improvisational manipulations of meaning, and afford us at least three semantic functions—the creation of semantically flexible user representations, cross-domain taste-based recommendation, and the computation of taste-similarity between people— whose use cases are demonstrated within the context of three applications—the InterestMap, Ambient Semantics, and IdentityMirror. Finally, we evaluate the quality of the taste fabrics, and distill from this research reusable methodologies and techniques of consequence to the semantic mining and Semantic Web communities.