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Articoli di riviste sul tema "Existential"

Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 9 giugno 2025

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1

Adeleke, Tunde, and Lewis R. Gordon. "Existentia Africana: Understanding Africana Existential Thought." International Journal of African Historical Studies 34, no. 2 (2001): 430. http://dx.doi.org/10.2307/3097503.

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2

Burkhanov, Alexander Rafaelevich. "At the origins of modern existential anthropology: “Dialectic of personal being” by Søren Kierkegaard." Manuscript 17, no. 3 (September 30, 2024): 433–37. http://dx.doi.org/10.30853/mns20240063.

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The aim of the paper is to analyse the “dialectic of personal being” in the emerging philosophical anthropology of Søren Kierkegaard. The article considers the stages of the development of existential dialectics in the concept of the outstanding Danish thinker. Special attention is paid to existentia and its modus operandi (fear, despair, faith) as stages of spiritual ascent of an individual to God. Scientific novelty is connected with the substantiation of the dialectical interrelation of existentials in Kierkegaard’s doctrine, the realisation of which occurs through existentials as aspiration into the depths of the human soul and transcendence as aspiration to the Absolute. As a result, it is established that Kierkegaard’s “dialectic of personal being” finds the source of existence and development of a person within him/herself, in the contradictory interrelations of existentials. From the experience and realisation of despair, anxiety, fear and death to the overcoming of loneliness and the affirmation of faith and love – this is the main vector of existential dialectics. Despair, fear and death, as well as faith, hope and love, are dialectically related to each other.

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Frasson, Alberto. "EXISTENTIALS, LOCATIVES AND INVERSE LOCATIVES IN ŠTIVORIAN." Филолог – часопис за језик књижевност и културу 15, no. 29 (June 30, 2024): 133–53. http://dx.doi.org/10.21618/fil2429133f.

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The present study investigates syntactic and interpretive properties of existential, locative and inverse locative constructions in Štivorian, a northern ItaloRomance variety spoken in north-eastern Bosnia and Herzegovina. I discuss the definiteness effect (Milsark, 1974), focusing on cross-linguistic properties of locative and existential constructions, both at the structural and interpretive level. On the one hand, existentials show default agreement with a post-copular indefinite pivot in existentials; on the other hand, locatives show full agreement with a pre-copular definite pivot. In addition to this opposition, Štivorian displays inverse locatives, exhibiting mixed properties of existential and locative constructions. The goal of the present study is to show that existential and locative constructions have distinct underlying structures; inverse locatives allow for a structural analysis that parallels that of existentials, with additional interpretive properties that make them akin to regular locative constructions.

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4

Eisenberg, Richard A., Guillaume Duboc, Stephanie Weirich, and Daniel Lee. "An existential crisis resolved: type inference for first-class existential types." Proceedings of the ACM on Programming Languages 5, ICFP (August 22, 2021): 1–29. http://dx.doi.org/10.1145/3473569.

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Despite the great success of inferring and programming with universal types, their dual—existential types—are much harder to work with. Existential types are useful in building abstract types, working with indexed types, and providing first-class support for refinement types. This paper, set in the context of Haskell, presents a bidirectional type-inference algorithm that infers where to introduce and eliminate existentials without any annotations in terms, along with an explicitly typed, type-safe core language usable as a compilation target. This approach is backward compatible. The key ingredient is to use strong existentials, which support (lazily) projecting out the encapsulated data, not weak existentials accessible only by pattern-matching.

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Kirillova, Ksenia, Xinran Lehto, and Liping Cai. "Tourism and Existential Transformation: An Empirical Investigation." Journal of Travel Research 56, no. 5 (May 23, 2016): 638–50. http://dx.doi.org/10.1177/0047287516650277.

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Couched in the context of the experience economy 3.0, this research conceptualized transformations as changes in existential authenticity and anxiety, and phenomenologically explored the essence of a transformative tourist experience and subsequent long-term changes. This research uncovered nine chronologically ordered themes in which existentially oriented concerns were prevalent. It found that tourists did not reflect on existential givens in situ until a triggering episode initiated the meaning-making process. Existential anxiety felt post-trip was found to motivate tourists to resolve pertinent existential dilemmas and to initiate meaningful life changes. Participants sustained enhanced existential authenticity and became more sensitive to existential anxiety in their lives thereafter.

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6

Voltolini, Alberto. "A contextualist treatment of negative existentials." Intercultural Pragmatics 18, no. 3 (June 1, 2021): 415–24. http://dx.doi.org/10.1515/ip-2021-2013.

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Abstract In this paper, I want to vindicate the contextualist treatment that is typically applied by artefactualists on fictional entities (ficta) both to general and to singular negative existentials. According to this treatment, the truth value of a negative existential, whether general or singular, changes according to whether the existential quantifier or the first-order existence predicate is contextually used as respectively ranging over and applying to a restricted or an unrestricted domain of beings. In (2003), Walton has criticized this treatment with respect to singular negative existentials in particular. First of all, however, as (Predelli, Stefano. 2002. ‘Holmes’ and Holmes. A Millian analysis of names from fiction. Dialectica 56. 261–279) has shown, this treatment can be applied to singular predications in general, independently of the existential case. Moreover, not only does applying it to singular negative existentials explain why we may contextually use the quantifier restrictedly in general negative existentials, but also it accounts for why comparative negative existentials, both singular and general, may have different truth values as well depending on the comparison group they mobilize.

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7

Wirth, Jason M. "Book Review: Existentia Africana: Understanding Africana Existential Thought." Journal of Asian and African Studies 37, no. 1 (February 2002): 105–6. http://dx.doi.org/10.1177/002190960203700109.

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8

A., Getahun. "Morphosyntactic Structures of Existential, Possessive and Locative Constructions in Amharic." Macrolinguistics 9, no. 15 (December 31, 2021): 25–43. http://dx.doi.org/10.26478/ja2021.9.15.2.

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This paper lays out the morphosyntactic structures of existential, locative and possessive constructions in Amharic. Amharic belongs to South Ethio-Semitic language subfamily. It is natively spoken in the Amhara region and used as the first and the second language for some urban dwellers in the country. It is a working language for the Federal Government of Ethiopia. It serves the same in Gambella, Southern Nations, Nationalities and Peoples’ and Benishangul-Gumuz regional states. The Amharic existential, possessive and locative constructions are characterized by using the same existential verb stem all-‘exist’. The verb is defective in its derivation and conjugation. Unlike the prototypical verbs of the language, the existential verb uses a different verb for imperfective and past verb forms. Unlike the regular verbs of the language, the existential verb, which is perfective in form, conveys present tense. It has been observed that indefinite nominals appear as the E (Existent) in existentials and possessives, whereas definite ones appear in locatives. The morphosyntactic features of existentials and locatives are the same in every aspect except the use of definiteness of the E (Existent). The possessives differ from the two constructions in word order and morphological structure of the verb.

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9

VASILEVA, Svetlana, and Ekaterina PAVLOVA. "MAIN EXISTENTIAL CATEGORIES IN WORKS OF JOHN STEINBECK." Studia Humanitatis 25, no. 4 (December 2022): 39–48. http://dx.doi.org/10.15393/j12.art.2022.3906.

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This article is devoted to the works of John Steinbeck from the position of the functioning of the main existential categories or "existentials" of human Being. Existentialism is considered here as a phenomenon that has gone beyond specific philosophy and literature and entered the cultural tradition as a conglomerate of issues that directly concern anthropology. Existential categories are derived as a result of the analysis of the philosophical and cultural base of existentialism, as well as by means of addressing a specific historical situation. The term "existential" belonging to M. Heidegger is interpreted here as a "base-forming value category", "pillar for existence" and is used as an element of literary analysis. The authors identify and investigate a number of existentials characteristic for literature and capable of being modified in the angle of the plot of a particular work. As a result of the study, it is concluded that in the works of J. Steinbeck, existential categories associated with the problem of human existence in a specific situation and representing the existentials of "support and overcoming" are the most frequent. This is a "dream", "hope", "meaning of life", which is directly related to the context recreated by the author. In general, the analysis of a literary work from the angle of the functioning of existential categories allows to analyse the work in its historical and cultural terms, as well as to make a deeper and more comprehensive characteristic of a literary character.

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10

Goldenberg, Harriett. "Life in the Time of COVID." European Judaism 55, no. 2 (September 1, 2022): 114–24. http://dx.doi.org/10.3167/ej.2022.550209.

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This article discusses key existential concepts, and Jewish principles within the context of the experience of the 2020/21 COVID pandemic. The premise of the article is that existential concepts, ‘existentials’, while always underpinning our lives, have been highlighted during this period of crisis, with significant potential resultant learning. This kind of process, learning about ourselves in response to the circumstances of our lives, the circumstances in which we find ourselves, is at the heart of the enterprise of existential psychotherapy. Do we find the roots of these concepts within Jewish thought and theology? How do fundamental Jewish principles and contemporary existential ideas sit side by side?

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11

Liu, Mingming. "Unifying Universal and Existential wh’s in Mandarin." Semantics and Linguistic Theory 29 (December 9, 2019): 258. http://dx.doi.org/10.3765/salt.v29i0.4611.

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The paper aims at a unified account of Mandarin non-interrogative wh’s that have both universal and existential uses. Wh’s are argued to uniformly denote existentials obligatorily triggering alternatives, exhaustifying different types of alternatives strengthens the existential into either universal or existential free choice items corresponding to the two uses of wh’s, as is in the framework of Chierchia 2013b. Distribution and interpretation of the two types of wh’s follow from their interaction with an even-like particle dou and competition between the two.

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12

Gulevataya, Anastasia N., and Regina V. Penner. "Language of Existential Experience of a Person in the Digital Age." Galactica Media: Journal of Media Studies 5, no. 1 (February 27, 2023): 179–95. http://dx.doi.org/10.46539/gmd.v5i1.324.

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The article presents the problem of the existential feasible in the digital. The relevance of the problem is gaining weight in the so-called digital age, when the objectives in the human world are represented by technology and the technological. The following questions from the 20th century are becoming relevant again: the relationship between a person and technology; the future of a person and technology; the human / existential in the context of multiplying technology. In the 21st century, the digital can be seen as a cluster of external objectivity in the everyday life. The article raises questions about how the talk about the existential dimension in the digital age is possible; whether there are grounds of speaking about the dynamics of human existential conditions in the process of intensification of everything that is called digital today; and if yes, then in what format and with what language. Given these questions, we understand the digital as a special topos of human existence, a space of manifestation, “highlighting” the existential, which can be comprehended and conceptualized. In the digital age the human being remains, same as his/her existentials. In the markup of the digital, both the individual and the existentials are subject to serious transformation. This is illustrated by digital subjects, digital twins, digital traces/prints, which have an effect on the individual and his/her existential filling. From this we deduce the idea of digital anthropology as a new research field.

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Samuel, Ricardo. "Existentia Africana: Understanding Africana Existential Thought by Lewis Gordon." Philosophia Africana 5, no. 2 (2002): 78–84. http://dx.doi.org/10.5840/philafricana2002527.

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14

Oleskowicz, Tatum, Geneva C. Yawger, and Elizabeth C. Pinel. "Not Drinking and Alone: Alcohol Use and Its Implications for Existential Isolation." Journal of Social and Clinical Psychology 42, no. 3 (June 2023): 267–91. http://dx.doi.org/10.1521/jscp.2023.42.3.267.

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Introduction: Research implicates social isolation as a risk factor for problematic alcohol use. However, no known research examines the role that a specific type of social isolation—existential isolation, a feeling of being alone in one's subjective experience of reality—plays in alcohol consumption. In sociocultural contexts where alcohol consumption is normative, existentially isolated individuals may seek out alcohol as a method for experiencing more existential connection. The opposite may also hold true: those who do not partake in the normative, alcohol-drinking culture may “pay the price” with higher levels of existential isolation. This study examined which of these two possible correlations between existential isolation and alcohol use the data support. Methods: In Study 1, we recruited 511 adult participants from Amazon MTurk. We then conducted a regression analysis to examine the unique predictive effects of existential isolation, gender, interpersonal isolation, and a gender × existential isolation interaction on alcohol consumption. Next, we examined whether existential motives mediated the relationship between existential isolation and alcohol use. In Study 2, we recruited 99 adult undergraduate students to determine if the Study 1 findings replicated in a different sample and with different measures of interpersonal isolation. We additionally assessed whether alcohol accounted for self-reported changes in existential isolation before and 3 months after arrival at college. Results: Data from Study 1 revealed that controlling for interpersonal isolation, lower existential isolation levels predicted greater alcohol use and that desire to drink for existential connection accounted for this effect. Study 2 replicated these findings. We observed a significant negative correlation between existential isolation and alcohol use and a negative correlation between alcohol use and change in existential isolation over time. Discussion: Our findings suggest a potential disadvantage to sobriety and an existential risk pathway to problematic alcohol use. We discuss the societal implications of these findings.

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15

Lucas, Marijo. "Existential Regret: A Crossroads of Existential Anxiety and Existential Guilt." Journal of Humanistic Psychology 44, no. 1 (January 2004): 58–70. http://dx.doi.org/10.1177/0022167803259752.

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16

Cappelle, Bert, and Rudy Loock. "Is there interference of usage constraints?" Target. International Journal of Translation Studies 25, no. 2 (May 17, 2013): 252–75. http://dx.doi.org/10.1075/target.25.2.05cap.

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We examine the possible impact of frequency differences between a construction in L1 and its equivalent in L2 on translations. Our case is that of existential there in English and existential il y a in French. Using corpus evidence, we first confirm previous claims that existential there is used more freely in English than existential il y a is in French. Drawing on extensive counts conducted in available corpora and self-compiled samples of translated English and French, intra-language comparisons of translated and non-translated language use show that existential there is under-represented in English translated from French while existential il y a is over-represented in French translated from English. It is suggested that source-language interference is responsible for these differences. In addition, counts of existentials in individual novels and their translations show that inter-language frequency shifts systematically occur in the direction of target-language norms, most clearly so for translations into French, which suggests that the observed usage constraint on il y a still applies to a noticeable extent in translated French. Methodologically, we argue the need for a large corpus of translated French.

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17

Alharbi, Bader. "On the Syntax of Existential Sentences in Najdi Arabic." Languages 7, no. 1 (January 22, 2022): 18. http://dx.doi.org/10.3390/languages7010018.

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The existential sentence is a noncanonical sentence type that is used crosslinguistically to assert the (non)existence of one or more entities. It consists of a set of syntactic items that includes an expletive, pivot, and coda. Two different syntactic analyses have been identified in the literature for the existential construction. The first type of analysis, the standard analysis, treats the existential sentence as a nonraising counterpart of copular sentences. In this analysis, both existential and copular sentences are derived from a single underlying structure, which takes the pivot as a subject and the coda as a predicate. The other type of analysis, the nonstandard analysis, treats the existential sentence differently from the copular sentence. In this analysis, the copular verb takes the pivot NP as its complement, and the coda is treated as an adjunct. The purpose of this paper is to examine the syntactic status of the three syntactic items, namely, the expletive fiih, the pivot NP, and the coda XP, in the existential construction in the dialect of Najdi Arabic (NA). Using the nonstandard analysis, I propose that the existential pronoun fiih is an NP merged in the Spec, vP, the pivot is an NP complement selected by a copular verb, and the coda is an adjunct that serves as either an internal or external modifier. This work about NA existentials may fruitfully contribute to the ongoing discussion on the syntax of existential constructions. Examining existential constructions in various unrelated languages may help obtain a better understanding of this interesting syntactic phenomenon, thereby enabling a more plausible analysis.

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Marquardt, Friedrich-Wilhelm. "»Der Wille als Tatwille ist von vornherein böse«." Evangelische Theologie 62, no. 6 (December 1, 2002): 414–29. http://dx.doi.org/10.14315/evth-2002-0604.

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ZusammenfassungAusgehend von dem ihn selbst einst existentiell treffenden Diktum seines Lehrers: »Der Wille als Tatwille ist von vornherein böse« analysiert Marquardt zwei dialektisch korrelierende Erblasten der deutschen Ideologie bei Rudolf Bultmann. Dabei stößt er eine neue, kontextuelle Perspektive auf die Entmythologisierungsdebatte an, die zwischen 1933 und 1941 als implizite Auseinandersetzung mit der nazistischen Mythologie verstanden werden kann. Das aus Bultmanns Interpretation der paulinischen Anthropologie gewonnene Verdikt gegen die existential fehlgeleitete Tatsphäre erscheint dabei als kritische Abwehr einer »Tat-Ideologie«, die vom Idealismus bis zu ihrer fatalen Konsequenz im Nationalsozialismus unterschiedliche politische Diskurse in Deutschland beherrschte. Allerdings werden diese ideologiekritische Potenz und Intention des Bultmann’schen Denkens von der negativen Grundbestimmung seiner Anthropologie sistiert. Ohne bewusst antijudaistische Tendenzen zu verfolgen - das Gegenteil hält Marquardt ihm zugute - gelingt es Bultmann doch nicht, seine existentiale Bestimmung des »Menschen unter dem Gesetz« von existentiellen und psychologischen Zügen eines negativen Judenbildes frei zu halten. Als Derivate des christlichen Antijudaismus verkehren sich darum die Bestimmungen des unfreien Menschlichen zur Paganisierung des Judentums. Jüdisches Selbstverständnis allerdings enthält das Korrektiv gegen die beiden »deutschen« Ideologien der Tatverherrlichung und der Proklamation existentialer Unfreiheit: in der biblischen Vor- und Zuordnung des Verhältnisses von Tun und Hören.

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Kutsenko, Nadezhda. "Phenomenology Experience in the Context of the Existential Approach to Psychological Counseling." Bulletin of Baikal State University 29, no. 1 (April 4, 2019): 39–47. http://dx.doi.org/10.17150/2500-2759.2019.29(1).39-47.

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The author of the article substantiates relevance of the stated problem, taking into account the analysis of modern literature; the emphasis is made on growing interest from researchers and practical psychologists in the existential tradition. It is proved necessary to turn to the origins of the existential approach formation for a more complete understanding of the methods and techniques that are the basis of psychological counseling today. The influence of the phenomenology of E. Husserl on the existential approach formation in psychology is considered. Phenomenology is presented as the main methodological principle, on the basis of which the foundations of the existential approach are formed, as a tool with the help of which the dualism between subject and object is overcome. The role of eidetic reduction in the formation of the existential approach principles is shown; the origins of the reflection mechanism, which occupies a key place in the practice of existentially oriented counseling are defined. Special attention is paid to the categorial system of criteria borrowed by the existential approach from phenomenology.

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Wilmsen, David. "Croft’s cycle in Arabic: The negative existential cycle in a single language." Linguistics 58, no. 2 (April 26, 2020): 493–535. http://dx.doi.org/10.1515/ling-2020-0021.

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AbstractThe negative existential cycle has been shown to be operative in several language families. Here it is shown that it also operates within a single language. It happens that the existential fī that has been adduced as an example of a type A in the Arabic of Damascus, Syria, negated with the standard spoken Arabic verbal negator mā, does not participate in a negative cycle, but another Arabic existential particle does. Reflexes of the existential particle šay(y)/šē/šī/ši of southern peninsular Arabic dialects enter into a type A > B configuration as a univerbation between mā and the existential particle ši in reflexes of maši. It also enters that configuration in others as a univerbation between mā, the 3rd-person pronouns hū or hī, and the existential particle šī in reflexes of mahūš/mahīš. At that point, the existential particle šī loses its identity as such to be reanalyzed as a negator, with reflexes of mahūš/mahīš negating all manner of non-verbal predications except existentials. As such, negators formed of reflexes of šī skip a stage B, but they re-enter the cycle at stage B > C, when reflexes of mahūš/mahīš begin negating some verbs. The consecutive C stage is encountered only in northern Egyptian and southern Yemeni dialects. An inchoate stage C > A appears only in dialects of Lower Egypt.

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Ewalds-Kvist, Béatrice, and Kim Lützén. "Miss B Pursues Death and Miss P Life in the Light of V. E. Frankl's Existential Analysis/Logotherapy." OMEGA - Journal of Death and Dying 71, no. 2 (March 10, 2015): 169–97. http://dx.doi.org/10.1177/0030222815570599.

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Ms B's in United Kingdom and Ms P's in Finland choices in life when dealing with acute ventilator-assisted tetraplegia were analyzed by means of Viktor E. Frankl's existential analysis/logotherapy. The freedom of will to existential meaning and to worth in one's suffering realizes in the attitudinal change the person chooses or is forced to adopt when subject to severe circumstances. Life becomes existentially meaningful relative to inescapable suffering by the completion of three values: creative, experiential, and attitudinal values. If the search for meaning on these paths is frustrated or obstructed, a person's will to meaning transforms into existential frustration along with an existential vacuum and feelings of despair emerge and harm the person's will to survive. However, a person's frustrated meaning in life, when subject to unavoidable severe conditions, can be averted and redirected by applying the basic tenets in an existential analytic/logotherapeutic approach to the extreme situation.

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Read, Rupert, and Joseph Eastoe. "Existential Investigations into Our Existential Crisis." Think 22, no. 65 (2023): 65–71. http://dx.doi.org/10.1017/s1477175623000258.

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AbstractNow that the opportunity to build back from COVID in an intelligent and thoughtful way has largely passed us by, how do we cope with the existential threat of ecological collapse? We posit that economic concerns have been granted undeserved weight in conversations around climate policy, while the role of philosophy has thus far been an untapped resource of potentially liberating knowledge that can inspire action and a deliberative, collective reconsideration of what parts of society should be valued.

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Ramaglia, Francesca. "An interface analysis of marked copular constructions: The case of there-sentences." Linguistic Review 37, no. 2 (May 26, 2020): 269–307. http://dx.doi.org/10.1515/tlr-2019-2044.

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AbstractThis paper proposes an interface account of existential sentences, in which the examination of the semantic, morphosyntactic, discourse and prosodic properties of these and related constructions is aimed to explore the similarities and differences with other types of IS-marked copular structures. In particular, a structural parallelism is proposed between existentials and clefts, as well as between (inverted) locatives and (inverted) pseudoclefts. In the analysis of existential constructions, the investigation of the Definiteness Effect reveals the need for a distinction across there-sentences; in particular, the interface properties of the relevant structures suggest that different analyses should be provided for existential and presentational there-sentences, which present crucial formal asymmetries at various levels of analysis.

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Prousky, Jonathan E. "Existential Oppression Faced by Individuals Having Psychosis and Schizophrenia." Ethical Human Psychology and Psychiatry 16, no. 2 (2014): 91–98. http://dx.doi.org/10.1891/1559-4343.16.2.91.

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Schizophrenia is really a syndrome manifested by marked changes in the afflicted individual’s functioning, perception, thinking, and behavior. The onset can be sudden or can take many years to reach some critical threshold in which the “illness” becomes so observable forcing some type of action or intervention. It is thought to arise from gene–environmental interactions within the context of a diathesis–stress milieu. An often ignored area of inquiry by biomedical researchers and/or biological psychiatrists involves an exploration of how existential crises relate to symptoms of psychosis and how existential issues arising from the modern treatment of schizophrenia are likely to be involved in causing some (or the majority) of the long-term morbidity associated with the syndrome. I describe some existentially oriented psychological models linking existential crises to symptoms of psychosis and summarize qualitative research demonstrating that the existential needs of many individuals diagnosed with schizophrenia remain disregarded despite aggressive biomedical psychiatric treatment, and, as a result, often lead to existential oppression and ongoing infirmity.

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Bosbach, Christina. "Lifeline Ferries: Existential dimensions of ‘essential’ mobility." Critique of Anthropology 44, no. 4 (December 2024): 457–72. https://doi.org/10.1177/0308275x241299354.

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Grounded in an analysis of islanders’ ferry mobility between the Isle of Coll and mainland Scotland during the Covid-19 pandemic, this article argues for increased anthropological engagement with the existential dimension of mechanised mobilities. The pandemic restrictions on mobility rested upon the distinction between socio-economically framed ‘essential’ and existentially framed ‘non-essential travel’. However, islanders’ agentive navigation of restrictions gave rise to a locally specific regime of im/mobility that emphasised the existential dimension of those mobilities that policymakers understood as a ‘lifeline’ in a socio-economic sense. To show this, the article applies the concept of existential mobility, developed by Hage, to mechanised mobilities, which remain understudied in anthropology. It argues that thus attending to their existential dimension is crucial to overcome a remaining sedentarist bias in anthropological thinking on mobility, and to avoid unintentionally reproducing governing categories like ‘essential’ and ‘non-essential’ in our analyses.

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Poroshenko, O. Yu. "Экзистенция города". Вестник Вятского государственного университета, № 2(140) (5 жовтня 2021): 45–51. http://dx.doi.org/10.25730/vsu.7606.21.017.

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The article analyzes three main directions in the study of the city: the metaphysics of the city, the phenomenology of the city and the existence of the city. If the metaphysics and phenomenology of the city are widely used in cultural and sociological research, then the existential approach to the city is presented for the first time. This article highlights the main principles on which the existential analysis of the city is based: the city as an artificial environment that exists objectively, regardless of individual consciousness, naturally corresponds to the nature of a person as a super-natural being; considering the city as an existential space that is perceived/experienced in the time continuum "here and now", in modernity; the existence of the city generates a set of experiences that are available through certain existentials. The article provides examples of the application of existentials to the interpretation of the existential states of the city and urban culture. Existentials can be used as parameters for building an "existential map" of any city and act as concepts for urban planning and architectural solutions of a particular city, if desired, to synchronize the existence of the urban environment with the existential needs of its inhabitants. The article concludes that, firstly, the existential approach allows us to study the city in an anthropological perspective; secondly, the existential "figure" of a city affects its inhabitants; thirdly, the existence of the city is a unique example of fixed non-rationalized states of the city as an independent phenomenon, the study of such states will contribute to expanding the scope of the concept of "spirit of place" in the nomenclature of UNESCO intangible heritage objects. В статье дается анализ трех основных направлений в исследовании города: метафизика города, феноменология города и экзистенция города. Если метафизика и феноменология города широко используются в культурологических и социологических исследованиях, то экзистенциальный подход к городу представлен впервые. В данной статье выделяются основные принципы, на которых строится экзистенциальный анализ города: город как искусственная среда, которая существует объективно, независимо от индивидуального сознания, естественным образом соответствует природе человека как надприродному существу; рассмотрение города как экзистенциального пространства, которое воспринимается/переживается во временном континууме «здесь и сейчас», в современности; экзистенция города порождает совокупность переживаний, которые доступны через определенные экзистенциалы. В статье приводятся примеры применения экзистенциалов к интерпретации бытийственных состояний города и городской культуры. Экзистенциалы могут быть использованы как параметры для построения «экзистенциальной карты» любого города и выступать концептами для градостроительных и архитектурных решений конкретного города, при желании синхронизировать экзистенцию городской среды с экзистенциальными потребностями его жителей. В статье делается вывод, что, во-первых, экзистенциальный подход позволяет исследовать город в антропологической перспективе; во-вторых, экзистенциальная «фигура» того или иного города воздействует на его жителей; в-третьих, экзистенция города есть уникальный пример зафиксированных нерационализированных состояний города как самостоятельного явления, исследование таких состояний будет способствовать расширению области применения концепции «духа места» в номенклатуре объектов нематериального наследия ЮНЕСКО.

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Gao, Jing. "MANDARIN EXISTENTIAL CONSTRUCTIONS AND THE PREDICATE RESTRICTION." Годишњак Филозофског факултета у Новом Саду 47, no. 3 (May 17, 2023): 135–48. http://dx.doi.org/10.19090/gff.2022.3.135-148.

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In this paper I raise questions about the predicate restriction, which claims that only stage-level predicates may appear in the coda of an existential sentence. I present novel data from Mandarin to show that the predicate restriction is not universal: It is systematically absent in Mandarin. I propose that the reason behind its absence is syntactic. Specifically, I show that the English existential coda cannot be as large as a TP, while the Mandarin existential coda contains a full TP. This, in combination with Diesing’s (1992) Mapping Hypothesis, which says individual-level predicates need to be in TPs, naturally derives the difference between existentials of the English-type and those of the Mandarin-type. Finally, I show that the Mandarin existential coda is not a relative clause, despite being a full clause. Thus, this paper seeks to attain two purposes: (i) to bring attention to the possibility of violations of the predicate restriction, which has largely been thought to be universal; and (ii) to make a first attempt at explaining why the predicate restriction is absent in Mandarin.

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28

Elbæk, Claus Kloster. "Skyttegravenes zoner af meningsintensitet - Karl Ove Knausgårds eksistentielle læsning af første verdenskrig." Slagmark - Tidsskrift for idéhistorie, no. 70 (March 9, 2018): 111–25. http://dx.doi.org/10.7146/sl.v0i70.104415.

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This article investigates how the Norwegian author Karl Ove Knausgård in My struggle (2009-2011) uses his existential reading of 1914 and World War I to nuance our general understanding of the war. Knausgård wants to demonstrate that the collective enthusiasm, which took millions of men by storm, was existentially motivated. The war was able to give the soldiers a sense of meaning, a project and a community; feelings they needed in their civilian lives. Furthermore, Knausgård uses his reading of World War I to make a connection between the soldier’s fight and his own struggle. On the basis of his existential reading of World War I, Knausgård is able to formulate a literary poetics and existential experience. Therefore, Knausgård is able to actualize World War I.

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Wong, May L.-Y. "“There are many ways to translate it”." Languages in Contrast 10, no. 1 (April 8, 2010): 29–53. http://dx.doi.org/10.1075/lic.10.1.02won.

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The study is motivated by Mona Baker’s (1992) observation that it is almost impossible to find a grammatical category which can be expressed uniformly and regularly across languages. The aim of the present study is to verify Baker’s claim by investigating existential sentences from an English-Chinese contrastive perspective. The data was taken from the Babel English-Chinese Parallel Corpus, which is part-of-speech tagged and aligned at sentence level. Variation in the verbs used in English and Chinese existential clauses is discussed, and patterns of notional subjects (i.e. the noun phrase following the existential verb) and how they are translated are considered. The paper also looks into the applicability of Halliday’s theme-rheme approach to studying Chinese existentials and proposes that the topic-prominence analysis offers a more cogent account for the findings reported here.

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30

Wang, Yong. "Impersonal clauses in Chinese." Functions of Language 23, no. 3 (December 31, 2016): 361–83. http://dx.doi.org/10.1075/fol.23.3.04wan.

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This article deals with impersonal clauses in Chinese (ICiCs) (e.g. Táishàng chàngzhe xì, 台上唱着戏). These are called pseudo-existentials in the literature, as they resemble typical existentials both in form and in meaning. I argue that ICiCs are impersonal, ergatively oriented, and existential. They are impersonal in that the actor of the process is typically demoted to the end position or completely omitted; ergatively oriented in that they express the meaning of happening instead of doing, and existential in that they present the existence of events with reference to some location realized by the initial locative nominal group. These three semantic aspects are in tune with each other and are realized by the structure NGL ^ VG ^ NG, in which VG ^ NG constitutes the event, whose existence is expressed through its configuration with the initial NGL.

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31

Jakaitė, Dalia. "Openness of Existential Temporal Experiences to (Non)Being: The Poetry of Vaidotas Daunys and Valdas Gedgaudas." Colloquia 36 (June 27, 2016): 70–92. http://dx.doi.org/10.51554/col.2016.28918.

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In this article the author analyses the existential experiences typical of the poetry of Vaidotas Daunys and Valdas Gedgaudas, paying particular attention the question of temporality. The author applies the philosopher Juozas Girnius’s explications of the concepts of existential philosophy to the analysis of poems, revealing these as representations of the philosopher’s reflections on theism and atheism, their drama and tragedy. The experiential reality of being and non-being is disseminated in these poets’ works through the existentially symbolic forms of the seasons and (liturgical) time. For Daunys’s poetic subject, the seasons are a means of surviving existential waiting, the presentness of being, the harmonious relationship between nature and humans. In Gedgaudas’s poetry, the dominating images of fall and winter, and other natural signs of the seasons, express the subject’s radical openness to death, the experiences of a collapsed world order, and the loss of eternity. In Daunys’s poetry, prayer and cultural signs infuse time with meaning and point to the experience of a holy You; this expresses the existential hope that it is possible to know the world and oneself. In the paraphrases of liturgical time characteristic of Gedgaudas’s poetry, the relationship of I to the world is marked by unreality and non-existence. Simultaneously, impossible liturgical time also gains a subjectively stronger dimension of presence. The author comes to the conclusion that while being dominates in Daunys’s poetry and non-being prevails in Gedgaudas’s, existential pathos and the poetics of existential discourse connect their work.

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32

Durbin, Paul T., and Don Ihde. "Existential Technics." Technology and Culture 26, no. 4 (October 1985): 884. http://dx.doi.org/10.2307/3105653.

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33

Jones, Nicholas, and Jpe Harper-Scott. "Existential Elgar." Musical Times 148, no. 1899 (July 1, 2007): 81. http://dx.doi.org/10.2307/25434460.

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34

Bibby, Paul. "Existential pain." Nursing Standard 18, no. 10 (November 19, 2003): 23. http://dx.doi.org/10.7748/ns.18.10.23.s40.

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35

Desmond, William. "Existential Semiotics." International Philosophical Quarterly 42, no. 4 (2002): 547–49. http://dx.doi.org/10.5840/ipq200242455.

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36

Greig, Charlotte. "Existential therapy." Philosophers' Magazine, no. 45 (2009): 122–26. http://dx.doi.org/10.5840/tpm20094595.

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37

Jones, Alun. "Existential psychotherapy." Nursing Standard 4, no. 25 (March 14, 1990): 32–34. http://dx.doi.org/10.7748/ns.4.25.32.s39.

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38

Rozwadowski, Paweł. "Existential Hope." Analiza i Egzystencja 48 (2019): 125–43. http://dx.doi.org/10.18276/aie.2019.48-07.

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39

Lippitt, John. "Existential Laughter." Cogito 10, no. 1 (1996): 63–72. http://dx.doi.org/10.5840/cogito199610145.

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40

Lee, Bonita. "Existential Habit." Symposion 6, no. 1 (2019): 55–78. http://dx.doi.org/10.5840/symposion2019614.

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This exposition focuses on purposeful behaviours as efforts toward self-actualization. I introduce habit as a set of value-based behaviours that is different than the typical habit of physical movements. Each of those praxis is controlled by cognition driven by values – both personal and societal, and their following habits are the result of complex learning. I will then elaborate on three important topics: (1) awareness and efficacy with respect to habit, (2) collective habit, and (3) implications of existential habit on the individual’s as well as the society’s wellbeing.

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41

Bishop, Michael A. "Existential Cognition." International Studies in Philosophy 29, no. 4 (1997): 130–31. http://dx.doi.org/10.5840/intstudphil1997294119.

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42

Gahlinger, Paul M. "Existential Pain." Journal of Pain & Palliative Care Pharmacotherapy 20, no. 2 (January 2006): 41–52. http://dx.doi.org/10.1080/j354v20n02_09.

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43

Tillman, Mary Katherine. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 235–44. http://dx.doi.org/10.5840/acpaproc1986601.

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44

Woznicki, Andrew N. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 38–49. http://dx.doi.org/10.5840/acpaproc19866010.

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45

Minkiel, Stephen J. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 88–104. http://dx.doi.org/10.5840/acpaproc19866011.

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46

Woznicki, Andrew N. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 23–37. http://dx.doi.org/10.5840/acpaproc19866012.

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47

McInerny, Ralph M. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 111–19. http://dx.doi.org/10.5840/acpaproc19866013.

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48

Lawler,, Ronald D. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 148–55. http://dx.doi.org/10.5840/acpaproc19866014.

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49

Sandok,, Theresa H. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 194–210. http://dx.doi.org/10.5840/acpaproc19866015.

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50

Krapiec,, M. A. "Existential Personalism." Proceedings of the American Catholic Philosophical Association 60 (1986): 11–22. http://dx.doi.org/10.5840/acpaproc19866016.

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