Journal articles: 'Folk concepts'

1

Roxborough, Craig, and Jill Cumby. "Folk psychological concepts: Causation1." Philosophical Psychology 22, no. 2 (April 2009): 205–13. http://dx.doi.org/10.1080/09515080902802769.

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Gelman, Susan A., and Cristine H. Legare. "Concepts and Folk Theories." Annual Review of Anthropology 40, no. 1 (October 21, 2011): 379–98. http://dx.doi.org/10.1146/annurev-anthro-081309-145822.

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Goldman, Alvin I. "Folk Psychology and Mental Concepts." ProtoSociology 14 (2000): 4–25. http://dx.doi.org/10.5840/protosociology2000141.

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Cohen, Stanley. "Moral Panics and Folk Concepts." Paedagogica Historica 35, no. 3 (January 1999): 585–91. http://dx.doi.org/10.1080/0030923990350302.

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Ip, Po Keung. "Concepts of Chinese folk happiness." Social Indicators Research 104, no. 3 (November 27, 2010): 459–74. http://dx.doi.org/10.1007/s11205-010-9756-7.

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Guglielmo, Steven, and Bertram Malle. "Directions and Challenges in Studying Folk Concepts and Folk Judgments." Journal of Cognition and Culture 6, no. 1-2 (2006): 321–29. http://dx.doi.org/10.1163/156853706776931231.

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Tellegen, Auke. "Folk concepts and Psychological Concepts of Personality and Personality Disorder." Psychological Inquiry 4, no. 2 (April 1993): 122–30. http://dx.doi.org/10.1207/s15327965pli0402_12.

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Barna, Gábor. "POLITICS AND FOLK RELIGION: CONCEPTS AND PROBLEMS." Acta Ethnographica Hungarica 46, no. 1-2 (April 2001): 9–21. http://dx.doi.org/10.1556/aethn.46.2001.1-2.3.

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Ohreen, David. "The Origin of Folk Psychological Concepts 1." Facta Philosophica 8, no. 1-2 (July 1, 2006): 41–51. http://dx.doi.org/10.3726/93522_41.

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Knobe, Joshua, and Arudra Burra. "Experimental Philosophy and Folk Concepts: Methodological Considerations." Journal of Cognition and Culture 6, no. 1-2 (2006): 331–42. http://dx.doi.org/10.1163/156853706776931402.

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Wing, Donna Marie. "A Comparison of Traditional Folk Healing Concepts With Contemporary Healing Concepts." Journal of Community Health Nursing 15, no. 3 (September 1998): 143–54. http://dx.doi.org/10.1207/s15327655jchn1503_2.

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Malle, Bertram F., and Sarah E. Nelson. "Judgingmens rea: the tension between folk concepts and legal concepts of intentionality." Behavioral Sciences & the Law 21, no. 5 (2003): 563–80. http://dx.doi.org/10.1002/bsl.554.

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13

Levy, Neil. "Scientists and the folk have the same concepts." Behavioral and Brain Sciences 33, no. 4 (August 2010): 344. http://dx.doi.org/10.1017/s0140525x10001809.

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AbstractIf Knobe is right that ordinary judgments are normatively suffused, how do scientists free themselves from these influences? I suggest that because science is distributed and externalized, its claims can be manipulated in ways that allow normative influences to be hived off. This allows scientists to deploy concepts which are not normatively suffused. I suggest that there are good reasons to identify these normatively neutral concepts with the folk concepts.

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Gladkova, Anna, and Jesús Romero-Trillo. "The linguistic conceptualization in folk aesthetics." International Journal of Language and Culture 8, no. 1 (June 7, 2021): 1–13. http://dx.doi.org/10.1075/ijolc.00032.int.

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Abstract This Special Issue is dedicated to the analysis of the linguistic conceptualization of “beautiful” and “ugly” as the key concepts that are basic to aesthetic appreciation across languages and cultures within the framework of folk aesthetics. For this purpose, we present a collection of original research articles analyzing concepts related to folk aesthetics in seven languages: English, Spanish, Japanese, Russian, Danish, Persian, and Mandarin Chinese. All studies in this Special Issue focus on words and concepts as representations of culture-specific ways of aesthetic appreciation. Most of the studies are corpus-based, therefore they draw their conclusions on significant linguistic data.

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Karabulut, Ebru Olcay, and Pinar Karacan Dogan. "Metaphorical Perceptions of Folk Dances Trainers Regarding the Concept of Folk Dances." International Journal of Higher Education 7, no. 2 (March 20, 2018): 84. http://dx.doi.org/10.5430/ijhe.v7n2p84.

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This research was carried out with the help of metaphor to determine the perception of folk dances trainers regarding the concept of folk dances. The study was carried out with a total of 141 folk dances trainers (85 men and 56 women), who depend on the Folk Dances Federation of Turkey.In the study, a semi-structured interview form was used to allow participants to freely express their opinions on the specific subject. In this context, each participant was asked to write a metaphor about the concept of folk dances and to explain it. To determine the metaphorical perceptions of the concept of ‘‘folk dances’‘ the trainers were asked to complete such clauses as “folk dances are like….” and “Because ...”.In this study, phenomenological design was used from qualitative research approaches. In the analysis of data, content analysis technique was used. Frequency and percent values were calculated. The opinions of an in-field expert and an out-of-field expert were consulted as a reliability procedure. As a result of the calculation, the reliability of the research was calculated as %98.5.According to the study findings, it is seen that the trainers expressed their opinions on 86 types of metaphors that are divided into 12 conceptual categories for the concept of “folk dances” and 141 views for this. The category in which maximum exists is metaphor of “Happiness, Excitement and Energy Aspect” and the most used the words were found to be “love” (f=8), “ambition” (f=5), “life” (f=5) and “adaptation” (f=5). In addition, it is observed that trainers form metaphors with many concrete tools and abstract concepts such as “labour, gain, stress ball, serotonin, culture, umbrella, pen” regarding the concept of folk dances.As a result, it was determined that the most used metaphor for folk dances is “love” and that the category the most produced by the trainers is “happiness, excitement and energy aspect” and that the trainers have a positive perception in the metaphors produced by the “folk dances” concept.

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Evans, E. Margaret, and Devereaux Poling. "Religious Belief, Scientific Expertise, and Folk Ecology." Journal of Cognition and Culture 4, no. 3-4 (2004): 485–524. http://dx.doi.org/10.1163/1568537042484931.

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AbstractIn the United States, lay-adults with a range of educational backgrounds often conceptualize species change within a non-Darwinian adaptationist framework, or reject such ideas altogether, opting instead for creationist accounts in which species are viewed as immutable. In this study, such findings were investigated further by examining the relationship between religious belief, scientific expertise, and ecological reasoning in 132 college-educated adults from 6 religious backgrounds in a Midwestern city. Fundamentalist and non-fundamentalist religious beliefs were differentially related to concepts of evolution, adaptation, and extinction. Biological expertise (r = .28) and creationism (r = –.46) were significantly and differentially related to the endorsement of the Darwinian concept of common descent. Yet, creationists were more likely to reject macroevolutionary than microevolutionary concepts. Overall, the greater the taxonomic distance between species, the less likely were participants to agree that species-pairs had common ancestors. It is argued that lay adults from contemporary industrialized societies adopt a view of evolution in which species adapt to novel environments, but remain the same "kind" despite changes. Therefore, extinction is considered unlikely and the relations between micro- and macroevolution misconstrued. Lay-adults' species concepts appear to be an amalgam of a common-sense understanding of species and of evolutionary ideas, modified but not transformed by religious and scientific beliefs. Finally, it is argued that the development of scientific expertise does not involve the radical transformation of ingrained worldviews. Rather, scientists select specializations that are compatible with their existing philosophies, then consciously apply the constructs of their disciplines in order to transcend their common-sense folk beliefs.

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Ilić, Marina, and Žana Bojović. "Teachers’ folk pedagogies." Journal of Arts and Humanities 5, no. 9 (September 25, 2016): 41. http://dx.doi.org/10.18533/journal.v5i9.987.

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In the last few decades, a large portion of scientific literature has been dedicated to the questions of realization of teaching and its improvement. However, one question remains in the background – folk pedagogies and their influence on teaching. The main objective of this paper is to help us get acquainted with this phenomenon that exists in the teaching practice, its significance and pedagogical implications. In the first part of the paper, we deal with definitions of folk pedagogies and related concepts and their mutual relationship, in order to analyze the similarities and differences in the meaning of the concepts in use. Starting from important determinants of teachers’ folk pedagogies, we will attempt to reassess some of the proposed methods and ways to raise consciousness about teachers’ folk pedagogies, methods to analyze and change them. Based on the existing knowledge on teachers’ folk pedagogies, we will try to point out their significance and implications they have on education practice. Starting from the existing findings about folk pedagogies, we have separated three important implications for educational practice: a) teachers should be viewed as creators of their own coherent theories about learning and teaching; b) changing and improving one’s teaching practice is a result of the teacher’s willingness to reflect on his or her own folk pedagogies; and c) teachers’ folk pedagogies should be seen as the starting point for teacher professional development programs.

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Lazic-Konjik, Ivana, and Stana Ristic. "Concept of the folk in the dictionaries of the Serbian (Serbo-Croatian) language." Bulletin de l'Institut etnographique 68, no. 2 (2020): 453–66. http://dx.doi.org/10.2298/gei2002453l.

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The paper analyzes the concept of the FOLK in the Serbian language in accordance with the methodological foundations of the Lublin Ethnolinistic School. The introduction gives an overview of selected papers dealing with the terminological and theoretical aspects of the concepts FOLK, NATION and COUNTRY, as basic socio-political categories, with the aim of comparing the naive linguistic picture of these concepts with their conception in contemporary anthropological, sociological and political approaches. In the main part of the article, the systemic language material from all the relevant dictionaries of the Serbian (Serbo-Croatian language) is considered on the data related to the main lexem folk, wich names the concept, its synonyms, hypernyms, co-hyponyms, semantic and grammatical derivatives, attributes and collocations. It was found that the seme of ?community? (of people) appears as the superior term (hypernym) for this concept in the definitions. The content of the concept of the FOLK has been reconstructed by pointing to relevant aspects (biological/genetic, social/political/ economic, physical) and thus reffering to basic values that are generally positive in the Serbian language.

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Sousa, Paulo. "A Cognitive Approach to Moral Responsibility: The Case of a Failed Attempt to Kill." Journal of Cognition and Culture 9, no. 3-4 (2009): 171–94. http://dx.doi.org/10.1163/156770909x12489459066183.

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AbstractMany theoretical claims about the folk concept of moral responsibility coming from the current literature are indeterminate because researchers do not clearly specify the folk concept of moral responsibility in question. The article pursues a cognitive approach to folk concepts that pays special attention to this indeterminacy problem. After addressing the problem, the article provides evidence on folk attributions of moral responsibility in the case a failed attempt to kill that goes against a specific claim coming from the current literature – that the dimension of causation is part of the structure of the folk concept of moral responsibility.

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Moiseeva, Irina, Valentina Remizova, and Tatyana Nesterova. "Interrelation of scientific and folk economics in the prothteconomic concept MONEY." SHS Web of Conferences 69 (2019): 00080. http://dx.doi.org/10.1051/shsconf/20196900080.

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In the paper the concept MONEY is considered to be one in a special class of concepts which we propose to call prothteconomic concepts, as they combine prothtologic (everyday) and academic (economic) elements. The prothtologic element of the concept reveals itself in the common national collective conscience, while the academic component manifests itself in the scientific conscience. The vocabulary used by the common national collective conscience describes the concept under study with different semantic attributes. Proverbs as parameological units fully illustrate the way the common national collective conscience expresses ideas and phenomena. The scientific conscience deals with terminological word stock. The comparison of the prothtologic components of the concept with the economic ones finds out coincidence in the plane of contents. As regards the plane of expression, it differs in a considerable number of instances. So the common national collective conscience has worked out its folk economics which has much in common with scientific economics and is stored in proverbs.

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21

Nichols, Shaun. "Folk concepts and intuitions: from philosophy to cognitive science." Trends in Cognitive Sciences 8, no. 11 (November 2004): 514–18. http://dx.doi.org/10.1016/j.tics.2004.09.001.

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22

Greenhill, Pauline. "Folk and Academic Racism: Concepts from Morris and Folklore." Journal of American Folklore 115, no. 456 (2002): 226. http://dx.doi.org/10.2307/4129221.

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Greenhill, Pauline. "Folk and Academic Racism: Concepts from Morris and Folklore." Journal of American Folklore 115, no. 456 (2002): 226–46. http://dx.doi.org/10.1353/jaf.2002.0015.

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Franks, Bradley. "Realism and folk psychology in the ascription of concepts." Philosophical Psychology 5, no. 4 (January 1992): 369–90. http://dx.doi.org/10.1080/09515089208573069.

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Lanteri, Alessandro. "Three-and-a-half folk concepts of intentional action." Philosophical Studies 158, no. 1 (November 12, 2010): 17–30. http://dx.doi.org/10.1007/s11098-010-9664-3.

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Hampton, James A. "Folk biology and external definitions." Behavioral and Brain Sciences 21, no. 4 (August 1998): 574. http://dx.doi.org/10.1017/s0140525x98271275.

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Atran's thesis has strong implications for the doctrine of externalism in concepts (Fodor 1994). Beliefs about biological kinds may involve a degree of deference to scientific categories, but these categories are not truly scientific. They involve instead a folk view of science itself.

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Lillard, Angeline. "The source of universal concepts: A view from folk psychology." Behavioral and Brain Sciences 21, no. 4 (August 1998): 580. http://dx.doi.org/10.1017/s0140525x98341278.

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Kent, Stephen A., and Douglas Curran. "In Advance of the Landing: Folk Concepts of Outer Space." Sociological Analysis 49, no. 2 (1988): 197. http://dx.doi.org/10.2307/3711024.

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Kapper, Sille. "Estonian Folk Dance: Terms and Concepts in Theory and Practice." Folklore: Electronic Journal of Folklore 54 (September 2013): 73–96. http://dx.doi.org/10.7592/fejf2013.54.kapper.

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Berniūnas, Renatas, and Vilius Dranseika. "Folk concepts of personandidentity: A response to Nichols and Bruno." Philosophical Psychology 29, no. 1 (January 2, 2016): 96–122. http://dx.doi.org/10.1080/09515089.2014.986325.

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Morton, Adam. "What is rank?" Behavioral and Brain Sciences 21, no. 4 (August 1998): 585. http://dx.doi.org/10.1017/s0140525x9839127x.

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The concept of rank is not a very clear one. Claims that two concepts occupy the same rank in different domains are in danger of being unintelligible. Examples show how hard it is to understand Atran's claim that the most significant concepts in folk biology occur at a higher level than nonbiological concepts. A reformulation preserves some of what Atran wants to claim.

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Ibrayeva, M. K. "WAYS OF USING FOLK ART IN THE HOLISTIC DEVELOPMENT OF PRESCHOOL CHILDREN." BULLETIN Series Psychology 65, no. 4 (December 22, 2020): 179–84. http://dx.doi.org/10.51889/2020-4.1728-7847.32.

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The article considers a variety of concepts and concepts based on the study of folk art of preschool children.The author analyzed the scientific works of some scientists who paid attention to the development of preschool children by means of folk art and considered it necessary to create pedagogical conditions for the healthy development of preschool children.Various ways of integral development of preschool children by means of folk art are offered

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Kalis, Annemarie, and Denny Borsboom. "Folk psychology as a causal language." Theory & Psychology 30, no. 5 (October 2020): 723–28. http://dx.doi.org/10.1177/0959354320933940.

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According to Oude Maatman (2020), our recent suggestion (Borsboom et al., 2019) that symptom networks are irreducible because they rely on folk psychological descriptions, threatens to undermine the main achievements of the network approach. In this article, we take up Oude Maatman’s challenge and develop an argument showing in what sense folk psychological concepts describe features of reality, and what it means to say that folk psychology is a causal language.

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Pérez, Diana I. "Mental Concepts as Natural Kind Concepts." Canadian Journal of Philosophy Supplementary Volume 30 (2004): 201–25. http://dx.doi.org/10.1080/00455091.2004.10717605.

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The aim of this paper is to explore the hypothesis that mental concepts are natural kind concepts. By ‘mental concepts’ I mean the ordinary words belonging to our everyday languages (English, Spanish, and so on) that we use in order to describe our mental life. The plan of the paper is as follows. In the first part, I shall present the hypothesis: firstly, I shall present a theory about the meaning of natural kind concepts following Putnam's 1975 proposal, with some modifications; secondly, I shall present a taxonomy of mental concepts and, thirdly, I shall explain what the meaning of each kind of mental concept would be on the hypothesis defended in this paper. In the second part of the paper, I shall present two interesting consequences of the hypothesis proposed: first, that it is preferable to avoid a certain way of conceiving phenomenal concepts which does not fit with the hypothesis proposed; second, that folk psychology could fruitfully be considered a theory, and why, ultimately, it will not be eliminated.

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Sharandin, Anatoliy L., and Yixin Li. "Folk and author’s fairy tales in the aspect of linguistic consciousness." Neophilology, no. 22 (2020): 235–49. http://dx.doi.org/10.20310/2587-6953-2020-6-22-235-249.

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The analysis of the problem of the relationship among folk, authors’ folk and authors’ literary tales with linguistic consciousness types is presented. The analysis results indicate that the texts of fairy tales are linguistic representatives of creative (artistic) consciousness and correlate with types of concepts. Folk tales reflect the creative potential of everyday consciousness and represent the folklore concept. Authors’ folk tales are interpretative tales that reflect the syncretic (collective and individual, folk and author’s) consciousness and implement the folklore and literary concept. The literary fairy tale itself is a textual representative of its author’s individual artistic consciousness and the reached artistic concept. It is important to take the form of fairy tales’ household into account – oral (folk tales) and written (author’s literary tales), their relationship with the subject (storyteller or author) and focus on the object (listener or reader). This determines the variability and non-variability of fairy tales. Types of linguistic consciousness are associated with the language: in folklore tales, folk language that is not processed by masters is used, in author’s tales, literary language that implements an individually authors’ system of language means is used. In folk tales, traditional folk poetry is presented, in author’s tales – traditionally artistic and artistic poetics. The individual style of folk tales is traditional for folklore and the individual style of literary tales is individually authors’.

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Grossmann, Igor, Richard P. Eibach, Jacklyn Koyama, and Qaisar B. Sahi. "Folk standards of sound judgment: Rationality Versus Reasonableness." Science Advances 6, no. 2 (January 2020): eaaz0289. http://dx.doi.org/10.1126/sciadv.aaz0289.

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Normative theories of judgment either focus on rationality (decontextualized preference maximization) or reasonableness (pragmatic balance of preferences and socially conscious norms). Despite centuries of work on these concepts, a critical question appears overlooked: How do people’s intuitions and behavior align with the concepts of rationality from game theory and reasonableness from legal scholarship? We show that laypeople view rationality as abstract and preference maximizing, simultaneously viewing reasonableness as sensitive to social context, as evidenced in spontaneous descriptions, social perceptions, and linguistic analyses of cultural products (news, soap operas, legal opinions, and Google books). Further, experiments among North Americans and Pakistani bankers, street merchants, and samples engaging in exchange (versus market) economy show that rationality and reasonableness lead people to different conclusions about what constitutes good judgment in Dictator Games, Commons Dilemma, and Prisoner’s Dilemma: Lay rationality is reductionist and instrumental, whereas reasonableness integrates preferences with particulars and moral concerns.

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Burra, Arudra, and Joshua Knobe. "The Folk Concepts of Intention and Intentional Action: A Cross-Cultural Study." Journal of Cognition and Culture 6, no. 1-2 (2006): 113–32. http://dx.doi.org/10.1163/156853706776931222.

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AbstractRecent studies point to a surprising divergence between people's use of the concept of intention and their use of the concept of acting intentionally. It seems that people's application of the concept of intention is determined by their beliefs about the agent's psychological states whereas their use of the concept of acting intentionally is determined at least in part by their beliefs about the moral status of the behavior itself (i.e., by their beliefs about whether the behavior is morally good or morally bad). These findings raise a number of difficult questions about the relationship between the concept of intention and the concept of acting intentionally. The present paper addresses those questions using a variety of different methods, including conceptual analysis, psychological experimentation, and an examination of people's use of certain expressions in other languages.

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Hsiao, Fei-Hsiu, Steven Klimidis, Harry I. Minas, and Eng S. Tan. "Folk concepts of mental disorders among Chinese-Australian patients and their caregivers." Journal of Advanced Nursing 55, no. 1 (July 2006): 58–67. http://dx.doi.org/10.1111/j.1365-2648.2006.03886.x.

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Singh, A. P. "Concepts of Disease and Healing Among the Folk Cultures of Uttarnachal Himalaya." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 2, no. 1 (January 2002): 51–54. http://dx.doi.org/10.1177/0976343020020107.

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Bokulich, Alisa. "Pluto and the ‘Planet Problem’: Folk Concepts and Natural Kinds in Astronomy." Perspectives on Science 22, no. 4 (December 2014): 464–90. http://dx.doi.org/10.1162/posc_a_00146.

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Zamaletdinov, Radif Rifkatovich, Gulnaz Rishatovna Izhbaeva, and Aigerim Sidegalikyzy Mirzagalieva. "The conceptual opposition “Wealth-Poverty” in heparemiological units of the Russian and Kazakh languages." Laplage em Revista 6, Extra-B (December 24, 2020): 123–30. http://dx.doi.org/10.24115/s2446-622020206extra-b602p.117-124.

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Currently, one of the topical issues of modern linguistics is the study of certain concepts. The result of this linguistic experience is also paremias, which are an important element of folk culture. Folk culture, in turn, has linguistic expression. Interest in the study of this issue is due to the fact that modern scientists have recently repeatedly turned to the consideration of the issue of the relationship between language, thinking and human spiritual culture. The concept of "wealth-poverty" is one of the key concepts to understand the world of peoples, since the content of this concept in modern society is determined by the measure of the concept of "happiness". In this regard, this article analyzes the concept of "wealth-poverty" in the paremiological units of the Russian and Kazakh languages. By proverbs it is possible to determine common and different features in the comprehension of the world by different peoples, to show the reflection of this world in proverbs, and also to compare the emerging mentality of the people in proverbs.

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Zamaletdinov, Radif Rifkatovich, Gulnaz Rishatovna Izhbaeva, and Aigerim Sidegalikyzy Mirzagalieva. "The conceptual opposition “Wealth-Poverty” in heparemiological units of the Russian and Kazakh languages." Laplage em Revista 6, Extra-B (December 24, 2020): 123–30. http://dx.doi.org/10.24115/s2446-622020206extra-b602p.123-130.

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Currently, one of the topical issues of modern linguistics is the study of certain concepts. The result of this linguistic experience is also paremias, which are an important element of folk culture. Folk culture, in turn, has linguistic expression. Interest in the study of this issue is due to the fact that modern scientists have recently repeatedly turned to the consideration of the issue of the relationship between language, thinking and human spiritual culture. The concept of "wealth-poverty" is one of the key concepts to understand the world of peoples, since the content of this concept in modern society is determined by the measure of the concept of "happiness". In this regard, this article analyzes the concept of "wealth-poverty" in the paremiological units of the Russian and Kazakh languages. By proverbs it is possible to determine common and different features in the comprehension of the world by different peoples, to show the reflection of this world in proverbs, and also to compare the emerging mentality of the people in proverbs.

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Abdulagatov, Zaid M. "“FOLK” ISLAM: FEATURES OF THE SOCIOLOGICAL ANALYSIS." History, Archeology and Ethnography of the Caucasus 14, no. 3 (December 15, 2018): 95–108. http://dx.doi.org/10.32653/ch14395-108.

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The main purpose of the article is to identify the features of the sociological study of «folk» Islam. The article shows the differences between sociological approaches to the study of this phenomenon from ethnographic, historical and philosophical ones. The analysis of the concepts of «folk» Islam, mass religious consciousness, religiosity of ordinary believers, religiousness of the population shows that they are not identical and have independent significance for the researcher. The text of the article shows the differences in the meaning of these concepts. The author, basing on the data of sociological surveys, interprets the features of «folk» Islam, which are not identical to the "normative", bookish Islam. This kind of attitude of religious people, not being fully consistent with the principles of the "normative" Islam, creates a positive predisposition in the sphere of mass religious consciousness to tolerant attitude toward representatives of different cultures and worldviews. The opinion polls also showed that there are some components of pagan beliefs in the religious consciousness of followers of "folk" Islam. Data comparison of opinion polls by ethnic groups suggests that «folk» Islam among representatives of different ethnic groups of the Republic of Daghestan does not have principle differences from the general Daghestan indicators of such kind. Sociological surveys show that, despite some inconsistency regards the provisions of the "normative" Islam, in "folk" Islam, the basic values of the Islamic religion are understood and preserved in accordance with universal human values. The study shows that "folk" Islam has a high adaptive potential to the conditions of globalization processes. This adaptation, as a rule, does not correspond to Islamic normativity.

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Held, Barbara S. "Epistemic violence in psychological science: Can knowledge of, from, and for the (othered) people solve the problem?" Theory & Psychology 30, no. 3 (November 20, 2019): 349–70. http://dx.doi.org/10.1177/0959354319883943.

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A primary target of Indigenous psychologists and critical psychologists is the epistemic violence found in mainstream research. The epistemic violence derives from two alleged mainstream tendencies: (a) omitting concepts/conceptions of othered peoples and (b) interpreting observed group differences to be caused by inherent inferiorities of othered peoples. In seeking remedial research practice, some theoretical psychologists distinguish (a) psychological knowledge from and for the folk, which they advocate and (b) psychological “knowledge” about the folk, the alleged source of objectification of othered peoples. Though seemingly self-evident, this for/about prepositional divide may not be clear. First, mainstream epistemic violence often depends on folk notions. Second, the use in science of folk concepts/conceptions has advanced oppressive purposes, whereas some mainstream findings may serve progressive goals. I exemplify with race concepts, especially racialized essentialism and dehumanization, and I demonstrate how mainstream science sometimes reveals mechanisms of othering that may inform progressive social reform efforts.

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Vázquez, María Luisa, Mario Mosquera, and Axel Kroeger. "People's concepts on diarrhea and dehydration in Nicaragua: the difficulty of the intercultural dialogue." Revista Brasileira de Saúde Materno Infantil 2, no. 3 (December 2002): 223–37. http://dx.doi.org/10.1590/s1519-38292002000300003.

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OBJECTIVES: to analyse people's concepts and health seeking behavior relating to diarrhea and dehydration and its implications to improve health services practice. METHODS: individual and group interviews were conducted in two municipalities in the North of Nicaragua, with mothers, other community members, traditional healers and basic health personnel. A household interview survey in a random sample of 1.924 families with under-fives was carried out in three departments. RESULTS: people can easily identify diarrhea, as a disease in itself or as a symptom of several folk diseases. The popular construction of the causes of diarrhea is complex, with a mixture of folk concepts and modern medical concepts which influence preventive and health seeking behavior. Health personnel often believe in these popular concepts. Dehydration is a new term and concept introduced by the health education campaigns and often mistaken for the term malnutrition. Oral rehydration solution (ORS) is seen as an ineffective drug against diarrhea. The inadequate use of pharmaceuticals is widespread and in most cases they have been prescribed by doctors. CONCLUSIONS: these results show the co-existence of popular and medical concepts, the latter with different interpretations. There is a need for a change in the communication between health services and population, based on an alternative analysis of people's knowledge and behavior.

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John, S. Simon. "Human Body, Folk Narratives and Rituals." Paragrana 18, no. 1 (September 2009): 221–39. http://dx.doi.org/10.1524/para.2009.0014.

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AbstractThe socio-cultural construction of human body differs from the biological construction, and the body is seen as an existential basis of human interaction within given social, cultural, political and environmental conditions. Human body is not only an organic object but also a cultural object and it is constantly being altered by natural and cultural process. Every folk society has its own traditional understanding of the concepts of 'body′, 'self′, 'soul′ and 'agency′ and several rituals are performed in order to heal, purify and transform the body. Rituals are one mode of cultural praxis through which bodies, knowledge, powers, agency and selves have been repositioned through practice. This study is an effort to understand the socio- cultural construction of human body with special reference to 'rituals′ that are performed in folk religious practices in Tamil Nadu, South India. How human body is culturally professed, purified, transformed and healed through rituals is the important subject matter of this paper.

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Gailīte, Elīna. "Tautas deju definēšanas problemātika mūsdienās Latvijā." Aktuālās problēmas literatūras un kultūras pētniecībā: rakstu krājums, no. 26/2 (March 11, 2021): 94–104. http://dx.doi.org/10.37384/aplkp.2021.26-2.094.

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The article “Problems of defining folk dance in Latvia today” examines the aspects that affect the current situation in Latvia, where folk dances are understood as both folk dances that have not been modified by choreographers, dances passed down through generations that can be danced every day, and stage folk dances, which are a type of art performed by folk dance ensembles, created by choreographers and dances adapted to the stage performance. The research aim is to identify and describe the problems that currently exist in the Latvian cultural space, where the definition of folk dances creates tension in the public space and ambiguous opinions among dancers. Nowadays, it is possible to identify such concepts as, for example, folk dance, ethnographic dance, authentic dance, traditional dance, folklore dance, folk dance, folk dance adaptation, field dance, folk ballet, etc. Consistent use of concepts is rarely seen in the documents and research of cultural policymakers and the historical and contemporary works of choreographers and researchers. Often they are only described in general terms. A survey conducted in 2019 shows that dancers consider stage folk dances to be folk dances, and often this separation of dances is not important for them. Another problem is the designation of folk dance ensembles where stage folk dance dancers are dancing. The term misleads; it suggests that folk dances are danced there. However, this designation is linked to its historical time of origin. It is not insignificant that the stage folk dance is more popular, more visible, and massively represented at the Song and Dance Festival. Thus, a part of the society associates it with our folk dances.

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Goldman, Alvin I. "The psychology of folk psychology." Behavioral and Brain Sciences 16, no. 1 (March 1993): 15–28. http://dx.doi.org/10.1017/s0140525x00028648.

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AbstractFolk psychology, the naive understanding of mental state concepts, requires a model of how people ascribe mental states to themselves. Competent speakers associate a distinctive memory representation (a category representation, CR) with each mentalistic word in their lexicon. A decision to ascribe such a word to oneself depends on matching to the CR an instance representation (IR) of one's current state. As in visual object recognition, evidence about a CR's content includes the IRs that are or are not available to trigger a match. This poses serious problems for functionalism, the theory-of-mind approach to the meaning of mental terms. A simple functionalist model is inadequate because (1) the relational and subjunctive (what would have happened) information it requires concerning target states is not generally available and (2) it could lead to combinatorial explosion. A modified functionalist model can appeal to qualitative (phenomenological) properties, but the earlier problems still reappear. Qualitative properties are important for sensations, propositional attitudes, and their contents, providing a model that need not refer to functional (causal-relational) properties at all. The introspectionist character of the proposed model does not imply that ascribing mental states to oneself is infallible or complete; nor is the model refuted by empirical research on introspective reports. Empirical research on “theory of mind” does not support any strict version of functionalism but only an understanding of mentalistic words that may depend on phenomenological or experiential qualities.

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Judge, Madeline, Julian W. Fernando, Angela Paladino, and Yoshihisa Kashima. "Folk Theories of Artifact Creation: How Intuitions About Human Labor Influence the Value of Artifacts." Personality and Social Psychology Review 24, no. 3 (February 28, 2020): 195–211. http://dx.doi.org/10.1177/1088868320905763.

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What are the consequences of lay beliefs about how things are made? In this article, we describe a Western folk theory of artifact creation, highlighting how intuitive dualism regarding mental and physical labor (i.e., folk psychology) can lead to the perceived transmission of properties from makers to material artifacts (i.e., folk physics), and affect people’s interactions with material artifacts. We show how this folk theory structures the conceptual domain of material artifacts by differentiating the contemporary lay concepts of art/craft and industrial production, and how it influences people’s evaluations of different types of artifacts and their makers. We propose that the folk theory and lay concepts of art/craft and industrial production are best understood within a specific sociohistorical context, and review potential sources of cross-cultural and cross-temporal variation. We conclude by making recommendations for future research and examining the implications for promoting environmental sustainability and social justice in production systems.

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Shuliak, S. "Concept WIND in the Texts of Ukrainian Folk Orders." Studia Linguistica, no. 12 (2018): 134–47. http://dx.doi.org/10.17721/studling2018.12.134-147.

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The essence of the concept WIND is invetigated in the article in the texts of Ukrainian folk orders. The peculiarities of expression and functioning of this concept in orders of different thematic groups are determined. The linguistic means, which form the semantic content of the concept WIND, are described. The language model of the world, reflecting the peculiarities of a certain lingoculture, retains the perceptions inherent to the society. One of the key concepts of Ukrainian ethnoculture is the wind energy, which implements universal and national specifics. Concept WIND is a fragment of the language model of the world of Ukrainians; it preserves the results of cognitive activity and reflects archetypal representations of the mental model. Emotional assessment of the wind in the texts of Ukrainian orders is ambivalent. On the one hand, the wind is conceived as an assistant, and on the other hand – as a dangerous, unmanageable power. For the most part, the concept WIND is verbalized in the texts of orders from pains, from the bite of a snake, and its metaphorical transformations are manifested by epithets that depict sad images. The lexeme wind is associated with the persistent character of the violent. Epithets strong, violent specify the semantics of the wind. Constituents of the concept WIND are tokens on the designation of motion, time and space. In the texts of Ukrainian folk orders the token is accompanied by a number of symbols. Personification of the wind is realized in the appeals, illustrating the connection with the mythical knowledge of our ancestors.Appeal to the wind is an integral part of the spell formula, which manifests itself in the acts of a request, requirement or order. The formula for the protection or prevention is order, in which there are verbs with “guarding” semantics, such as: help, save, and protect. The formulation of the submission is made using the verb in the orderly manner and the circumstances of the place, it is productive in orders, where the disease is sent by the wind and by the smoke. The verbal formulas of the texts of the Ukrainian folk orders, in which the concept WIND operates, reflects the model of the Ukrainian’s world. Orders are an exceptionally important component of the folk medicine of Ukrainians and are among the suggestive means of treating the patient’s mental and physical disorders.

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Journal articles on the topic 'Folk concepts'

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