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125-566: Kristeva's concept of abjection is used commonly to analyze popular cultural narratives of horror, and discriminatory behavior manifesting in misogyny , homophobia and genocide . The concept of abjection builds on the traditional psychoanalytic theories of Sigmund Freud and Jacques Lacan , whose studies often narrowed in on the experience of the disintegration of personal distinctions, through neurosis in Freud and psychosis in Lacan. Drawing on

250-407: A computational semiotics method for generating semiotic squares from digital texts. Pictorial semiotics is intimately connected to art history and theory. It goes beyond them both in at least one fundamental way, however. While art history has limited its visual analysis to a small number of pictures that qualify as "works of art", pictorial semiotics focuses on the properties of pictures in

375-455: A different standard than those of male politicians, and for speaking about her in crudely sexual terms. She was criticised for systemic misogyny, because earlier in the day her Labour Party had passed legislation cutting $ 728 million in welfare benefits to single mothers. Gillard's usage of the word "misogyny" promoted re-evaluations of the word's published definitions. The Macquarie Dictionary revised its definition in 2012 to better match

500-470: A disease ; a dislike of something that is good. It is this issue of conflicted or alternating emotions that was philosophically contentious to the ancient writers. Ricardo Salles suggests that the general stoic view was that "[a] man may not only alternate between philogyny and misogyny, philanthropy and misanthropy, but be prompted to each by the other." In the Routledge philosophy guidebook to Plato and

625-603: A disease —an anti-social condition—in that it ran contrary to their perceptions of the value of women as wives and of the family as the foundation of society. These points are widely noted in the secondary literature. According to the Oxford English Dictionary the word entered English because of an anonymous proto-feminist play, Swetnam the Woman-Hater , published in 1620 in England. The play

750-596: A sign is defined as anything that communicates intentional and unintentional meaning or feelings to the sign's interpreter. Semiosis is any activity, conduct, or process that involves signs. Signs often are communicated by verbal language, but also by gestures, or by other forms of language, e.g. artistic ones (music, painting, sculpture, etc.). Contemporary semiotics is a branch of science that generally studies meaning-making (whether communicated or not) and various types of knowledge. Unlike linguistics , semiotics also studies non-linguistic sign systems . Semiotics includes

875-404: A busy world; but even these may be fine-tuned for specific cultures. Research also found that, as airline industry brandings grow and become more international their logos become more symbolic and less iconic. The iconicity and symbolism of a sign depends on the cultural convention and are, on that ground, in relation with each other. If the cultural convention has greater influence on the sign,

1000-430: A clearly defined place in the field of human knowledge. Thomas Sebeok would assimilate semiology to semiotics as a part to a whole, and was involved in choosing the name Semiotica for the first international journal devoted to the study of signs. Saussurean semiotics have exercised a great deal of influence on the schools of structuralism and post-structuralism. Jacques Derrida , for example, takes as his object

1125-402: A connotation that is culturally-bound, and that violates some culture code. Theorists who have studied humor (such as Schopenhauer ) suggest that contradiction or incongruity creates absurdity and therefore, humor. Violating a culture code creates this construct of ridiculousness for the culture that owns the code. Intentional humor also may fail cross-culturally because jokes are not on code for

1250-416: A cycle. Over time, the person with BDD begins to view that part of their body as being separate from themselves, a rogue body part – it has been abjected. There are also those who experience social anxiety , who experience the subjectification of being abject in a similar yet different way to those with BDD. Abject, here, refers to marginally objectionable material that does not quite belong in

1375-627: A deconstruction of sexual discourses and gender history Ian McCormick has outlined the recurring links between pleasurable transgressive desire, deviant categories of behaviour and responses to body fluids in 18th and 19th-century discussions of prostitution, sodomy, and masturbation (self-pollution, impurity, uncleanness). The term space of abjection is also used, referring to a space that abjected things or beings inhabit. Organizational theory literature on abjection has attempted to illuminate various ways in which institutions come to silence, exclude or disavow feelings, practices, groups or discourses within

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1500-409: A deject. By bringing focus onto concepts such as abjection, psychotherapists may allow for the exploration of links between lived experience and cultural formations in the development of particular psychopathologies. Bruan Seu demonstrated the critical importance of bringing together Foucauldian ideas of self-surveillance and positioning in discourse with a psychodynamic theorization in order to grasp

1625-405: A firm's persuasive interpretation of an event or circumstance, that could have been considered abject. This spun meaning developed by the firm becomes shared throughout a community. That event or circumstance comes to be interpreted and viewed in a singular way by many people, creating a unified, accepted meaning. The purpose such strategies serve is to identify and attempt to control the abject, as

1750-430: A general sense, and on how the artistic conventions of images can be interpreted through pictorial codes. Pictorial codes are the way in which viewers of pictorial representations seem automatically to decipher the artistic conventions of images by being unconsciously familiar with them. According to Göran Sonesson, a Swedish semiotician, pictures can be analyzed by three models: the narrative model, which concentrates on

1875-539: A hatred of women, such as is displayed in the Woman-hater of Atilius; or the hatred of the whole human species, as Timon is reported to have done, whom they call the Misanthrope. Of the same kind is inhospitality. And all these diseases proceed from a certain dread of such things as they hate and avoid. In summary, despite considering women as generally inferior to men, Greek literature considered misogyny to be

2000-528: A long way. The Tate defines abject art as that which "explore themes that transgress and threaten our sense of cleanliness and propriety, particularly referencing the body and bodily functions." Painters expressed a fascination for blood long before the Renaissance but it was not until the Dada movement that the fascination with transgression and taboo made it possible for abject art, as a movement, to exist. It

2125-561: A lost play of Euripides in which the merits of a dutiful wife are praised. According to Tieleman other surviving use of the Ancient Greek word is by Chrysippus , in a fragment from On affections , quoted by Galen in Hippocrates on Affections . Here, misogyny is the first in a short list of three "disaffections"—women ( misogunia ), wine ( misoinia , μισοινία) and humanity ( misanthrōpia , μισανθρωπία). Chrysippus' point

2250-803: A lower social status than men , thus maintaining the social roles of patriarchy . Misogyny has been widely practised for thousands of years. It is reflected in art , literature , human societal structure, historical events, mythology , philosophy , and religion worldwide. An example of misogyny is violence against women , which includes domestic violence and, in its most extreme forms, misogynist terrorism and femicide . Misogyny also often operates through sexual harassment , coercion, and psychological techniques aimed at controlling women, and by legally or socially excluding women from full citizenship. In some cases, misogyny rewards women for accepting an inferior status. Misogyny can be understood both as an attitude held by individuals, primarily by men, and as

2375-449: A manner perpetuating patriarchal arrangements. According to sociologist Allan G. Johnson , "misogyny is a cultural attitude of hatred for females because they are female". Johnson argues that: Misogyny .... is a central part of sexist prejudice and ideology and, as such, is an important basis for the oppression of females in male-dominated societies. Misogyny is manifested in many different ways, from jokes to pornography to violence to

2500-471: A moral tract known as On Marriage ( c . 150 BC) by the stoic philosopher Antipater of Tarsus . Antipater argues that marriage is the foundation of the state, and considers it to be based on divine ( polytheistic ) decree. He uses misogunia to describe the sort of writing the tragedian Euripides eschews, stating that he "reject[s] the hatred of women in his writing" (ἀποθέμενος τὴν ἐν τῷ γράφειν μισογυνίαν). He then offers an example of this, quoting from

2625-401: A part of oneself or one's identity that has since been rejected – the abject. However, Kristeva created a distinction in the true meaning of abjection: "It is thus not the lack of cleanliness or health that causes abjection but what disturbs identity, system, and order. What does not respect borders, positions, rules. The in-between, the ambiguous, the composite." Since the abject

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2750-431: A pattern in which the wife is to emulate the church's submission to Christ and the husband is to emulate Christ's love for the church." In Christian Men Who Hate Women , clinical psychologist Margaret J. Rinck has written that Christian social culture often allows a misogynist "misuse of the biblical ideal of submission". However, she argues that this a distortion of the "healthy relationship of mutual submission" which

2875-439: A peaceful, autonomous existence as a companion to the gods before the creation of women. When Prometheus decides to steal the secret of fire from the gods, Zeus becomes infuriated and decides to punish humankind with an "evil thing for their delight". This "evil thing" is Pandora , the first woman, who carried a jar (usually described—incorrectly—as a box) which she was told to never open. Epimetheus (the brother of Prometheus)

3000-678: A razor blade. Rudolf Schwarzkogler is known for his photos dealing with the abject. In the late 1960s, performance art become popular in New York, including by Carolee Schneemann . Mary Kelly , Genesis P. Orridge and GG Allin did this type of art. In the 1980s and 1990s, fascination with the Powers of Horror , the title of a book by Julia Kristeva , led to a second wave of radical performance artists working with bodily fluids including Ron Athey , Franko B , Lennie Lee and Kira O' Reilly . Kristeva herself associated aesthetic experience of

3125-506: A ritualistic way. Nitsch served time in jail for blasphemy before being invited to New York in 1968 by Jonas Mekas. Nitsch organised a series of performances which influenced the radical New York art scene. Other members of the Viennese Actionists , Gunter Brus , who began as a painter, and Otto Muehl collaborated on performances. The performances of Gunter Brus involved publicly urinating, defecating and cutting himself with

3250-597: A speech in the Australian Parliament , the Macquarie Dictionary (which documents Australian English and New Zealand English ) expanded its definition to include not only hatred of women but also "entrenched prejudices against women". Social psychology research describes overt misogyny as "blatant hostile sexism" that raises resistance in women, as opposed to "manifestations of benevolent sexism" or chivalry that lead women to behave in

3375-428: A strategy often used to defer, render abject and hide the inconvenient "dark side" of the organization, keeping it away from view through corporate forces. This is the process by which an acceptable, unified meaning is created – for example, a corporation's or organization's mission statement . Through the controlled release of information and belief or reactionary statements, people are gradually exposed to

3500-427: A wide variety of possibilities for pictorial semiotics. Some influences have been drawn from phenomenological analysis, cognitive psychology, structuralist, and cognitivist linguistics, and visual anthropology and sociology. Studies have shown that semiotics may be used to make or break a brand . Culture codes strongly influence whether a population likes or dislikes a brand's marketing, especially internationally. If

3625-505: A widespread cultural custom or system. Sometimes misogyny manifests in obvious and bold ways; other times it is more subtle or disguised in ways that provide plausible deniability. In feminist thought, misogyny also includes the rejection of feminine qualities. It holds in contempt institutions, work, hobbies, or habits associated with women. It rejects any aspects of men that are seen as feminine or unmanly. Racism and other prejudices may reinforce and overlap with misogyny. According to

3750-484: Is a criticism of anti-woman writer Joseph Swetnam , who it represents with the pseudonym Misogynos. The character of Misogynos is the origin of the term misogynist in English. The term was fairly rare until the mid-1970s. The publication of feminist Andrea Dworkin 's 1974 critique Woman Hating popularised the idea. The term misogyny entered the lexicon of second-wave feminism . Dworkin and her contemporaries used

3875-732: Is actually specified in Christian doctrine, where "[l]ove is based on a deep, mutual respect as the guiding principle behind all decisions, actions, and plans". Similarly, Catholic scholar Christopher West argues that "male domination violates God's plan and is the specific result of sin". The fourth chapter (or sura ) of the Quran is called "Women" ( an-nisa ). The 34th verse is a key verse in feminist criticism of Islam . The verse notes men's God-given advantages over women. They are consequently their protectors and maintainers. Where women are disobedient "admonish them, and leave them alone in

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4000-440: Is combining methods and theories developed in the disciplines of semiotics and the humanities, with providing new information into human signification and its manifestation in cultural practices. The research on cognitive semiotics brings together semiotics from linguistics, cognitive science, and related disciplines on a common meta-theoretical platform of concepts, methods, and shared data. Cognitive semiotics may also be seen as

4125-519: Is deeply concerned with non-linguistic signification. Philosophy of language also bears connections to linguistics, while semiotics might appear closer to some of the humanities (including literary theory ) and to cultural anthropology . Semiosis or semeiosis is the process that forms meaning from any organism's apprehension of the world through signs. Scholars who have talked about semiosis in their subtheories of semiotics include C. S. Peirce , John Deely , and Umberto Eco . Cognitive semiotics

4250-508: Is misogynistic, and she lists what she says are specific examples of misogyny in the Pauline epistles . She states: The foundations of early Christian misogyny—its guilt about sex, its insistence on female subjection, its dread of female seduction—are all in St. Paul's epistles. In K. K. Ruthven's Feminist Literary Studies: An Introduction , Ruthven makes reference to Rogers' book and argues that

4375-403: Is more abstract than Antipater's, and Galen quotes the passage as an example of an opinion contrary to his own. What is clear, however, is that he groups hatred of women with hatred of humanity generally, and even hatred of wine. "It was the prevailing medical opinion of his day that wine strengthens body and soul alike." So Chrysippus, like his fellow stoic Antipater, views misogyny negatively, as

4500-432: Is not widely used. Words derived from the word misogyny and denoting connected concepts include misogynoir , the intersection of anti-black racism and misogyny faced by Black women; transmisogyny , the intersection of misogyny and transphobia faced by trans women and transfeminine people; and transmisogynoir, the confluence of these faced by black trans women and transfeminine people. Misogyny likely arose at

4625-743: Is offered by Jean-Jacques Nattiez who, as a musicologist , considered the theoretical study of communication irrelevant to his application of semiotics. Semiotics differs from linguistics in that it generalizes the definition of a sign to encompass signs in any medium or sensory modality. Thus it broadens the range of sign systems and sign relations, and extends the definition of language in what amounts to its widest analogical or metaphorical sense. The branch of semiotics that deals with such formal relations between signs or expressions in abstraction from their signification and their interpreters, or—more generally—with formal properties of symbol systems (specifically, with reference to linguistic signs, syntax )

4750-572: Is only a distinction between optimists and pessimists, if not between idealists and realists... As we begin to realise, the term "Buddhism" does not designate a monolithic entity, but covers a number of doctrines, ideologies, and practices--some of which seem to invite, tolerate, and even cultivate "otherness" on their margins. Differences in tradition and interpretations of scripture have caused sects of Christianity to differ in their beliefs with regard to their treatment of women. In The Troublesome Helpmate , Katharine M. Rogers argues that Christianity

4875-442: Is overwhelmed by her beauty, disregards Prometheus' warnings about her, and marries her. Pandora cannot resist peeking into the jar, and by opening it she unleashes into the world all evil; labour , sickness , old age , and death . In his book The Power of Denial: Buddhism, Purity, and Gender , professor Bernard Faure of Columbia University argued generally that "Buddhism is paradoxically neither as sexist nor as egalitarian as

5000-486: Is possible to successfully pass a sign perceived as a cultural icon, such as the logos for Coca-Cola or McDonald's , from one culture to another. This may be accomplished if the sign is migrated from a more economically developed to a less developed culture. The intentional association of a product with another culture has been called "foreign consumer culture positioning" (FCCP). Products also may be marketed using global trends or culture codes, for example, saving time in

5125-406: Is referred to as syntactics . Peirce's definition of the term semiotic as the study of necessary features of signs also has the effect of distinguishing the discipline from linguistics as the study of contingent features that the world's languages happen to have acquired in the course of their evolutions. From a subjective standpoint, perhaps more difficult is the distinction between semiotics and

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5250-414: Is situated outside the symbolic order , being forced to face it is an inherently traumatic experience, as with the repulsion presented by confrontation with filth, waste, or a corpse – an object which is violently cast out of the cultural world, having once been a subject. Thus the sense of the abject complements the existence of the superego  – the representative of culture, of

5375-414: Is the so-called semiotics (Charles Morris) which is now commonly employed by mathematical logicians. Semiotics is the theory of symbols and falls in three parts; Max Black argued that the work of Bertrand Russell was seminal in the field. Semioticians classify signs or sign systems in relation to the way they are transmitted . This process of carrying meaning depends on the use of codes that may be

5500-497: Is used as the title of Heracles in the history of Phocion . It was the title of a play by Menander , which we know of from book seven (concerning Alexandria ) of Strabo 's 17 volume Geography , and quotations of Menander by Clement of Alexandria and Stobaeus that relate to marriage. A Greek play with a similar name, Misogunos (Μισόγυνος) or Woman-hater , is reported by Marcus Tullius Cicero (in Latin) and attributed to

5625-412: Is usually thought." He remarked, "Many feminist scholars have emphasised the misogynistic (or at least androcentric) nature of Buddhism" and stated that Buddhism morally exalts its male monks while the mothers and wives of the monks also have important roles. Additionally, he wrote: While some scholars see Buddhism as part of a movement of emancipation, others see it as a source of oppression. Perhaps this

5750-775: The Oxford English Dictionary the English word "misogyny" was coined in the middle of the 17th century from the Greek misos 'hatred' + gunē 'woman'. The word was rarely used until it was popularised by second-wave feminism in the 1970s. English and American dictionaries define misogyny as "hatred of women" and as "hatred, dislike, or mistrust of women". The American Merriam-Webster Dictionary distinguishes misogyny, "a hatred of women", from sexism , which denotes sex-based discrimination, and "behavior, conditions, or attitudes that foster stereotypes of social roles based on sex." In 2012, primarily in response to

5875-477: The philosophy of language . In a sense, the difference lies between separate traditions rather than subjects. Different authors have called themselves "philosopher of language" or "semiotician." This difference does not match the separation between analytic and continental philosophy . On a closer look, there may be found some differences regarding subjects. Philosophy of language pays more attention to natural languages or to languages in general, while semiotics

6000-441: The semiotic , both in a grander organizational focus that emphasizes the role of policy-making, and in a smaller interpersonal level that emphasizes social rejection . Both the organizational and interpersonal levels produce a series of exclusionary practices that create a "zone of inhabitability" for staff perceived to be in opposition to the organizational norms. One such method is that of "collective instruction," which refers to

6125-540: The status quo and punishes those who reject women's subordinate status. Manne distinguishes sexism , which she says seeks to rationalise and justify patriarchy , from misogyny, which she calls the "law enforcement" branch of patriarchy: [S]exist ideology will tend to discriminate between men and women, typically by alleging sex differences beyond what is known or could be known, and sometimes counter to our best current scientific evidence. Misogyny will typically differentiate between good women and bad ones, and punishes

6250-471: The values of the culture , and are able to add new shades of connotation to every aspect of life. To explain the relationship between semiotics and communication studies , communication is defined as the process of transferring data and-or meaning from a source to a receiver. Hence, communication theorists construct models based on codes, media, and contexts to explain the biology , psychology , and mechanics involved. Both disciplines recognize that

6375-650: The "legacy of Christian misogyny was consolidated by the so-called 'Fathers' of the Church, like Tertullian , who thought a woman was not only 'the gateway of the devil' but also 'a temple built over a sewer'." Several Christian institutions exclude women. For example, women are excluded from the Mount Athos region of Greece and from the governing hierarchy of the Catholic Church . Some Christian theologians, such as John Knox in his book The First Blast of

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6500-420: The 1993 Whitney show. Other artists working with abjection include New York photographers, Joel Peter Witkin , whose book Love and Redemption and Andres Serrano whose piece entitled Piss Christ caused a scandal in 1989. Misogyny Misogyny ( / m ɪ ˈ s ɒ dʒ ɪ n i / ) is hatred of, contempt for, or prejudice against women or girls . It is a form of sexism that can keep women at

6625-454: The French tradition of interest in the monstrous (e.g., novelist Louis-Ferdinand Céline ), and of the subject as grounded in "filth" (e.g., psychoanalyst Jacques Lacan ), Julia Kristeva developed the idea of the abject as that which is rejected by or disturbs social reason – the communal consensus that underpins a social order. The "abject" exists accordingly somewhere between

6750-413: The Greek semeîon , 'sign'). It would investigate the nature of signs and the laws governing them. Since it does not yet exist, one cannot say for certain that it will exist. But it has a right to exist, a place ready for it in advance. Linguistics is only one branch of this general science. The laws which semiology will discover will be laws applicable in linguistics, and linguistics will thus be assigned to

6875-487: The Philosophy of Language , has argued that semiotic theories are implicit in the work of most, perhaps all, major thinkers. John Locke (1690), himself a man of medicine , was familiar with this "semeiotics" as naming a specialized branch within medical science. In his personal library were two editions of Scapula's 1579 abridgement of Henricus Stephanus ' Thesaurus Graecae Linguae , which listed σημειωτική as

7000-656: The Quran. The economic and social position of men and women was reflected in blood money to the family of a victim. The financial loss for a woman was pegged at half that of a man. Scholars William M. Reynolds and Julie A. Webber have written that Guru Nanak , the founder of the Sikh faith tradition, was a "fighter for women's rights" that was "in no way misogynistic" in contrast to some of his contemporaries. However, unconscious misogynistic attitudes in Sikh men have steadily reduced

7125-638: The Republic , Nickolas Pappas describes the "problem of misogyny" and states: In the Apology , Socrates calls those who plead for their lives in court "no better than women" (35b)... The Timaeus warns men that if they live immorally they will be reincarnated as women (42b-c; cf. 75d-e). The Republic contains a number of comments in the same spirit (387e, 395d-e, 398e, 431b-c, 469d), evidence of nothing so much as of contempt toward women. Even Socrates' words for his bold new proposal about marriage... suggest that

7250-536: The Romans, Greeks, and the tribes of the Amazon Basin and Melanesia , who did not follow a monotheistic religion. Nearly every human culture contains evidence of misogyny. Anthropologist David D. Gilmore argues that misogyny is rooted in men's conflicting feelings: men's existential dependence on women for procreation , and men's fear of women's power over them in their times of male weakness, contrasted against

7375-524: The Saussurean relationship of signifier and signified, asserting that signifier and signified are not fixed, coining the expression différance , relating to the endless deferral of meaning, and to the absence of a "transcendent signified". In the nineteenth century, Charles Sanders Peirce defined what he termed "semiotic" (which he would sometimes spell as "semeiotic") as the "quasi-necessary, or formal doctrine of signs," which abstracts "what must be

7500-502: The Saussurean semiotic is dyadic (sign/syntax, signal/semantics), the Peircean semiotic is triadic (sign, object, interpretant), being conceived as philosophical logic studied in terms of signs that are not always linguistic or artificial. Peirce would aim to base his new list directly upon experience precisely as constituted by action of signs, in contrast with the list of Aristotle's categories which aimed to articulate within experience

7625-580: The Trumpet Against the Monstruous Regiment of Women , have written that women should be excluded from secular government institutions for religious reasons. However, some other scholars have argued that Christianity does not include misogynistic principles, or at least that a proper interpretation of Christianity would not include misogynistic principles. David M. Scholer, a biblical scholar at Fuller Theological Seminary , stated that

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7750-525: The abject ideas become ejected from each individual memory. Organizations such as hospitals must negotiate the divide between the symbolic and the semiotic in a unique manner. Nurses, for example, are confronted with the abject in a more concrete, physical fashion due to their proximity to the ill, wounded and dying. They are faced with the reality of death and suffering in a way not typically experienced by hospital administrators and leaders. Nurses must learn to separate themselves and their emotional states from

7875-529: The abject, such as art and literature, with poetic catharsis – an impure process that allows the artist or author to protect themselves from the abject only by immersing themselves within it. In the late 1990s, the abject became a theme of radical Chinese performance artists Zhu Yu and Yang Zhichao . The abject also began to influence mainstream artists including Louise Bourgeois , Helen Chadwick , Gilbert and George , Robert Gober , Kiki Smith and Jake and Dinos Chapman who were all included in

8000-435: The animal Umwelt a relation of self-identity within objects which transforms objects experienced into 'things' as well as +, –, 0 objects. Thus, the generically animal objective world as Umwelt , becomes a species-specifically human objective world or Lebenswelt ( ' life-world ' ), wherein linguistic communication, rooted in the biologically underdetermined Innenwelt ( ' inner-world ' ) of humans, makes possible

8125-421: The attainment of any end, especially happiness: or, thirdly, the ways and means whereby the knowledge of both the one and the other of these is attained and communicated; I think science may be divided properly into these three sorts. Locke then elaborates on the nature of this third category, naming it Σημειωτική ( Semeiotike ), and explaining it as "the doctrine of signs" in the following terms: Thirdly,

8250-418: The characters of all signs used by…an intelligence capable of learning by experience," and which is philosophical logic pursued in terms of signs and sign processes. Peirce's perspective is considered as philosophical logic studied in terms of signs that are not always linguistic or artificial, and sign processes, modes of inference, and the inquiry process in general. The Peircean semiotic addresses not only

8375-561: The circumstances of death, dying and suffering they are surrounded by. Very strict rituals and power structures are used in hospitals, which suggests that the dynamics of abjection have a role to play in understanding not only how anxiety becomes the work of the health team and the organization, but also how it is enacted at the level of hospital policy. The abject is a concept that is often used to describe bodies and things that one finds repulsive or disgusting, and in order to preserve one's identity they are cast out. Imogen Tyler sought to make

8500-541: The company did not research the codes underlying European culture. Its storybook retelling of European folktales was taken as elitist and insulting, and the strict appearance standards that it had for employees resulted in discrimination lawsuits in France. Disney souvenirs were perceived as cheap trinkets. The park was a financial failure because its code violated the expectations of European culture in ways that were offensive. However, some researchers have suggested that it

8625-456: The company is unaware of a culture's codes, it runs the risk of failing in its marketing. Globalization has caused the development of a global consumer culture where products have similar associations, whether positive or negative, across numerous markets. Mistranslations may lead to instances of " Engrish " or " Chinglish " terms for unintentionally humorous cross-cultural slogans intended to be understood in English. When translating surveys ,

8750-600: The concept more social in order to analyze abjection as a social and lived process and to consider both those who abject and those who find themselves abjected, between representation of the powerful and the resistance of the oppressed. Tyler conducted an examination into the way that contemporary Britain had labelled particular groups of people – mostly minority groups – as revolting figures, and how those individuals revolt against their abject identity, also known as marginalization, stigmatizing and/or social exclusion . Exploration has also been done into

8875-411: The concept of an object and the concept of the subject, representing taboo elements of the self barely separated off in a liminal space. Kristeva claims that within the boundaries of what one defines as subject – a part of oneself – and object – something that exists independently of oneself – there reside pieces that were once categorized as

9000-559: The conversation surrounding musical tropes—or "topics"—in order to create a collection of musical figures that have historically been indicative of a given style. Robert Hatten continues this conversation in Beethoven, Markedness, Correlation, and Interpretation (1994), in which he states that "richly coded style types which carry certain features linked to affect, class, and social occasion such as church styles, learned styles, and dance styles. In complex forms these topics mingle, providing

9125-527: The deep-seated needs of men for the love, care and comfort of women—a need that makes the men feel vulnerable. Angela Saini notes that a large proportion of women in ancient societies were kidnapped brides from other cultures. Such a woman was often forced to marry a man who had killed her family. Misogynistic suspicion in ancient Greece and elsewhere is to some degree explained by male anxiety that women would some day revolt against their captors. Saini argues that patriarchy and gender stereotyping emerged at

9250-512: The dimension of being that is independent of experience and knowable as such, through human understanding. The estimative powers of animals interpret the environment as sensed to form a "meaningful world" of objects, but the objects of this world (or Umwelt , in Jakob von Uexküll 's term) consist exclusively of objects related to the animal as desirable (+), undesirable (–), or "safe to ignore" (0). In contrast to this, human understanding adds to

9375-562: The dream started with "dream thoughts" which were like logical, verbal sentences. He believed that the dream thought was in the nature of a taboo wish that would awaken the dreamer. In order to safeguard sleep, the midbrain converts and disguises the verbal dream thought into an imagistic form, through processes he called the "dream-work." Semiotics can be directly linked to the ideals of musical topic theory, which traces patterns in musical figures throughout their prevalent context in order to assign some aspect of narrative, affect, or aesthetics to

9500-462: The existence of signs that are symbols; semblances ("icons"); and "indices," i.e., signs that are such through a factual connection to their objects. Peircean scholar and editor Max H. Fisch (1978) would claim that "semeiotic" was Peirce's own preferred rendering of Locke's σημιωτική. Charles W. Morris followed Peirce in using the term "semiotic" and in extending the discipline beyond human communication to animal learning and use of signals. While

9625-444: The external communication mechanism, as per Saussure, but the internal representation machine, investigating sign processes, and modes of inference, as well as the whole inquiry process in general. Peircean semiotic is triadic, including sign, object, interpretant, as opposed to the dyadic Saussurian tradition (signifier, signified). Peircean semiotics further subdivides each of the three triadic elements into three sub-types, positing

9750-435: The former manifests through the refusal to make eye contact or acknowledge the presence of the personal with a disability, while the latter manifests through intrusive staring. The interpersonal consequences that result from this are either that the person with a disability is denied and treated as an 'other' – an object that can be ignored – or that the individual is clearly identified and defined as

9875-509: The full significance of psychological impactors, such as shame . Concerning psychopathologies such as body dysmorphic disorder (BDD), the role of the other – actual, imagined or fantasized – is central, and ambivalence about the body, inflated by shame, is the key to this dynamic. Parker noted that individuals suffering from BDD are sensitive to the power, pleasure and pain of being looked at, as their objective sense of self dominates any subjective sense. The role of

10000-413: The further dimension of cultural organization within the otherwise merely social organization of non-human animals whose powers of observation may deal only with directly sensible instances of objectivity. This further point, that human culture depends upon language understood first of all not as communication, but as the biologically underdetermined aspect or feature of the human animal's Innenwelt ,

10125-414: The gesture. Danuta Mirka's The Oxford Handbook of Topic Theory presents a holistic recognition and overview regarding the subject, offering insight into the development of the theory. In recognizing the indicative and symbolic elements of a musical line, gesture, or occurrence, one can gain a greater understanding of aspects regarding compositional intent and identity. Philosopher Charles Pierce discusses

10250-603: The greater society as a whole – whether this not-belonging is real or imagined is irrelevant, only that it is perceived. For those with social anxiety, it is their entire social self which is perceived to be the deject, straying away from normal social rituals and capabilities. Studying abjection has proven to be suggestive and helpful for considering the dynamics of self and body hatred. This carries interesting implications for studying such disorders as separation anxiety , biologically centered phobias, and post traumatic stress disorder . The roots of abject art go back

10375-454: The history of philosophy and psychology . The term derives from Ancient Greek σημειωτικός (sēmeiōtikós)  'observant of signs' (from σημεῖον (sēmeîon)  'a sign, mark, token'). For the Greeks, 'signs' ( σημεῖον sēmeîon ) occurred in the world of nature and 'symbols' ( σύμβολον sýmbolon ) in the world of culture. As such, Plato and Aristotle explored

10500-439: The individual sounds or letters that humans use to form words, the body movements they make to show attitude or emotion, or even something as general as the clothes they wear. To coin a word to refer to a thing , the community must agree on a simple meaning (a denotative meaning) within their language, but that word can transmit that meaning only within the language's grammatical structures and codes . Codes also represent

10625-491: The influence of these thinkers, feminist scholars trace misogyny in Western culture to these philosophers and their ideas. Aristotle believed women were inferior and described them as "deformed males". In his work Politics , he states Semiotic Semiotics ( / ˌ s ɛ m i ˈ ɒ t ɪ k s / SEM -ee- OT -iks ) is the systematic study of sign processes and the communication of meaning . In semiotics,

10750-470: The latter. […] Sexism wears a lab coat; misogyny goes on witch hunts . Misogynous and misogynistic can both be used as an adjectival form of the word. The noun misogynist can be used for a woman-hating person. The counterpart of misogyny is misandry , the hatred or dislike of men. Misandry is a minor issue, not equivalent to the widespread practice and extensive history of misogyny. The antonym of misogyny, philogyny —love or fondness toward women—

10875-399: The macro level of society, through "language as a common and universal law". We use rituals , specifically those of defilement, to attempt to maintain clear boundaries between nature and society, the semiotic and the symbolic, paradoxically both excluding and renewing contact with the abject in the ritual act. The concept of abjection is often coupled (and sometimes confused) with the idea of

11000-672: The name for ' diagnostics ' , the branch of medicine concerned with interpreting symptoms of disease (" symptomatology "). Physician and scholar Henry Stubbe (1670) had transliterated this term of specialized science into English precisely as " semeiotics ", marking the first use of the term in English: "…nor is there any thing to be relied upon in Physick, but an exact knowledge of medicinal phisiology (founded on observation, not principles), semeiotics, method of curing, and tried (not excogitated, not commanding) medicines.…" Locke would use

11125-560: The name to subtitle his founding at the University of Tartu in Estonia in 1964 of the first semiotics journal, Sign Systems Studies . Ferdinand de Saussure founded his semiotics, which he called semiology , in the social sciences: It is…possible to conceive of a science which studies the role of signs as part of social life. It would form part of social psychology, and hence of general psychology. We shall call it semiology (from

11250-433: The other has become increasingly significant to developmental theories in contemporary psychoanalysis, and is very evident in body image as it is formed through identification, projection and introjection. Those individuals with BDD consider a part of their body unattractive or unwanted, and this belief is exacerbated by shame and the impression that others notice and negatively perceive the supposed physical flaw, which creates

11375-431: The poet Marcus Atilius . Cicero reports that Greek philosophers considered misogyny to be caused by gynophobia , a fear of women. It is the same with other diseases; as the desire of glory, a passion for women, to which the Greeks give the name of philogyneia : and thus all other diseases and sicknesses are generated. But those feelings which are the contrary of these are supposed to have fear for their foundation, as

11500-602: The post- Baudrillardian world of ubiquitous technology. Its central move is to place the finiteness of thought at the root of semiotics and the sign as a secondary but fundamental analytical construct. The theory contends that the levels of reproduction that technology is bringing to human environments demands this reprioritisation if semiotics is to remain relevant in the face of effectively infinite signs. The shift in emphasis allows practical definitions of many core constructs in semiotics which Shackell has applied to areas such as human computer interaction , creativity theory, and

11625-537: The power of women in Sikhism, such that the Sikh community has been observed to contain toxic masculinity . Numerous influential Western philosophers have expressed ideas that have been characterised as misogynistic, including Aristotle , René Descartes , Thomas Hobbes , John Locke , David Hume , Jean-Jacques Rousseau , G. W. F. Hegel , Arthur Schopenhauer , Friedrich Nietzsche , Sigmund Freud , Otto Weininger , Oswald Spengler , and John Lucas . Because of

11750-449: The prominent cognitive semioticians are Per Aage Brandt , Svend Østergaard, Peer Bundgård, Frederik Stjernfelt , Mikkel Wallentin, Kristian Tylén, Riccardo Fusaroli, and Jordan Zlatev. Zlatev later in co-operation with Göran Sonesson established CCS (Center for Cognitive Semiotics) at Lund University , Sweden. Finite semiotics , developed by Cameron Shackell (2018, 2019), aims to unify existing theories of semiotics for application to

11875-483: The receiving culture. A good example of branding according to cultural code is Disney 's international theme park business. Disney fits well with Japan 's cultural code because the Japanese value " cuteness ", politeness, and gift-giving as part of their culture code; Tokyo Disneyland sells the most souvenirs of any Disney theme park. In contrast, Disneyland Paris failed when it launched as Euro Disney because

12000-531: The relationship between pictures and time in a chronological manner as in a comic strip; the rhetoric model, which compares pictures with different devices as in a metaphor; and the Laokoon model, which considers the limits and constraints of pictorial expressions by comparing textual mediums that utilize time with visual mediums that utilize space. The break from traditional art history and theory—as well as from other major streams of semiotic analysis—leaves open

12125-437: The relationship between signs and the world. It would not be until Augustine of Hippo that the nature of the sign would be considered within a conventional system. Augustine introduced a thematic proposal for uniting the two under the notion of 'sign' ( signum ) as transcending the nature–culture divide and identifying symbols as no more than a species (or sub-species) of signum . A monograph study on this question

12250-433: The relationship of icons and indexes in relation to signification and semiotics. In doing so, he draws on the elements of various ideas, acts, or styles that can be translated into a different field. Whereas indexes consist of a contextual representation of a symbol, icons directly correlate with the object or gesture that is being referenced. In his 1980 book Classic Music: Expression, Form, and Style, Leonard Ratner amends

12375-534: The same symbol may mean different things in the source and target language thus leading to potential errors. For example, the symbol of "x" is used to mark a response in English language surveys but "x" usually means ' no ' in the Chinese convention. This may be caused by a sign that, in Peirce's terms, mistakenly indexes or symbolizes something in one culture, that it does not in another. In other words, it creates

12500-542: The same time as patriarchy : three to five thousand years ago at the start of the Bronze Age . The three main monotheistic religions of Judaism , Christianity and Islam promoted patriarchal societal structures, and used misogyny to keep women at a lower status. Misogyny gained strength in the Middle Ages , especially in Christian societies. In parallel to these, misogyny was also practised in societies such as

12625-473: The same time as the state . In his book City of Sokrates: An Introduction to Classical Athens , J.W. Roberts argues that older than tragedy and comedy was a misogynistic tradition in Greek literature, reaching back at least as far as Hesiod . He claims that the term misogyny itself comes directly into English from the Ancient Greek word misogunia ( μισογυνία ), which survives in several passages. The earlier, longer, and more complete passage comes from

12750-793: The self-contempt women may be taught to feel toward their own bodies. Sociologist Michael Flood at the University of Wollongong defines misogyny as the hatred of women, and notes: Though most common in men, misogyny also exists in and is practiced by women against other women or even themselves. Misogyny functions as an ideology or belief system that has accompanied patriarchal, or male-dominated societies for thousands of years and continues to place women in subordinate positions with limited access to power and decision making. […] Aristotle contended that women exist as natural deformities or imperfect males […] Ever since, women in Western cultures have internalised their role as societal scapegoats, influenced in

12875-494: The signs get more symbolic value. The flexibility of human semiotics is well demonstrated in dreams. Sigmund Freud spelled out how meaning in dreams rests on a blend of images, affects , sounds, words, and kinesthetic sensations. In his chapter on "The Means of Representation," he showed how the most abstract sorts of meaning and logical relations can be represented by spatial relations. Two images in sequence may indicate "if this, then that" or "despite this, that." Freud thought

13000-509: The sleeping-places and beat them; then if they obey you, do not seek a way against them..." In his book No god but God , University of Southern California , Professor Reza Aslan wrote that "misogynistic interpretation" has been persistently attached to An-Nisa, 34 because commentary on the Quran "has been the exclusive domain of Muslim men". In his book Popular Islam and Misogyny: A Case Study of Bangladesh , Taj Hashmi discusses misogyny in relation to Muslim culture, writing: [T]hanks to

13125-483: The study of meaning-making by employing and integrating methods and theories developed in the cognitive sciences. This involves conceptual and textual analysis as well as experimental investigations. Cognitive semiotics initially was developed at the Center for Semiotics at Aarhus University ( Denmark ), with an important connection with the Center of Functionally Integrated Neuroscience (CFIN) at Aarhus Hospital. Amongst

13250-524: The study of indication, designation, likeness, analogy , allegory , metonymy , metaphor , symbolism , signification, and communication. Semiotics is frequently seen as having important anthropological and sociological dimensions. Some semioticians regard every cultural phenomenon as being able to be studied as communication. Semioticians also focus on the logical dimensions of semiotics, examining biological questions such as how organisms make predictions about, and adapt to, their semiotic niche in

13375-464: The subjective interpretations of the Quran (almost exclusively by men), the preponderance of the misogynic mullahs and the regressive Shariah law in most "Muslim" countries, Islam is synonymously known as a promoter of misogyny in its worst form.... we may draw a line between the Quranic texts and the corpus of avowedly misogynic writing and spoken words by the mullah having very little or no relevance to

13500-477: The symbolic order: in Kristeva's aphorism, "To each ego its object, to each superego its abject." From Kristeva's psychoanalytic perspective, abjection is done to the part of ourselves that we exclude: the mother. We must abject the maternal, the object which has created us, in order to construct an identity. Abjection occurs on the micro level of the speaking being, through their subjective dynamics, as well as on

13625-556: The technical process cannot be separated from the fact that the receiver must decode the data, i.e., be able to distinguish the data as salient , and make meaning out of it. This implies that there is a necessary overlap between semiotics and communication. Indeed, many of the concepts are shared, although in each field the emphasis is different. In Messages and Meanings: An Introduction to Semiotics , Marcel Danesi (1994) suggested that semioticians' priorities were to study signification first, and communication second. A more extreme view

13750-528: The term sem(e)iotike in An Essay Concerning Human Understanding (book IV, chap. 21), in which he explains how science may be divided into three parts: All that can fall within the compass of human understanding, being either, first, the nature of things, as they are in themselves, their relations, and their manner of operation: or, secondly, that which man himself ought to do, as a rational and voluntary agent, for

13875-498: The term to include not only a hatred or contempt of women, but the practice of controlling women with violence and punishing women who reject subordination. Misogyny was discussed worldwide in 2012 because of a viral video of a speech by Australian Prime Minister Julia Gillard . Her parliamentary address is known as the Misogyny Speech . In the speech, Gillard powerfully criticised her opponents for holding her policies to

14000-420: The third branch [of sciences] may be termed σημειωτικὴ , or the doctrine of signs, the most usual whereof being words, it is aptly enough termed also Λογικὴ , logic; the business whereof is to consider the nature of signs the mind makes use of for the understanding of things, or conveying its knowledge to others. Juri Lotman introduced Eastern Europe to semiotics and adopted Locke's coinage ( Σημειωτική ) as

14125-569: The twenty-first century by multimedia objectification of women with its culturally sanctioned self-loathing and fixations on plastic surgery , anorexia and bulimia . Philosopher Kate Manne of Cornell University defines misogyny as the attempt to control and punish women who challenge male dominance. Manne finds the traditional "hatred of women" definition of misogyny too simplistic, noting it does not account for how perpetrators of misogynistic violence may love certain women; for example, their mothers. Instead, misogyny rewards women who uphold

14250-542: The uncanny , the concept of something being "un-home-like", or foreign, yet familiar. The abject can be uncanny in the sense that we can recognize aspects in it, despite its being "foreign": a corpse, having fallen out of the symbolic order, creates abjection through its uncanniness – creates a cognitive dissonance . "Abjection" is often used to describe the state of often- marginalized groups, such as women, unwed mothers, people of minority religious faiths, sex workers, convicts, and poor and disabled people. From

14375-681: The verse Galatians 3:28 ("There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus") is "the fundamental Pauline theological basis for the inclusion of women and men as equal and mutual partners in all of the ministries of the church." In his book Equality in Christ? Galatians 3:28 and the Gender Dispute , Richard Hove argues that—while Galatians 3:28 does mean that one's sex does not affect salvation—"there remains

14500-559: The way people look at others whose bodies may look different from the norm due to illness, injury or birth defect. Researchers such as Frances emphasize the importance of the interpersonal consequences that result from this looking. A person with a disability, by being similar to abled people and also different, is the person by whom the abject exists. People who view this individual react to that abjection by either attempting to ignore and reject it, or by attempting to engage and immerse themselves in it. In this particular instance, Frances claims,

14625-417: The way the word has been used over the prior 30 years. The book Down Girl , which reconsidered the definition using the tools of analytic philosophy , was inspired in part by Gillard. In Misogyny: The World's Oldest Prejudice , Jack Holland argues that there is evidence of misogyny in the mythology of the ancient world. In Greek mythology according to Hesiod, the human race had already experienced

14750-449: The way to understanding an action of signs beyond the realm of animal life (study of phytosemiosis + zoösemiosis + anthroposemiosis = biosemiotics ), which was his first advance beyond Latin Age semiotics. Other early theorists in the field of semiotics include Charles W. Morris . Writing in 1951, Jozef Maria Bochenski surveyed the field in this way: "Closely related to mathematical logic

14875-711: The women are to be "held in common" by men. He never says that the men might be held in common by the women... We also have to acknowledge Socrates' insistence that men surpass women at any task that both sexes attempt (455c, 456a), and his remark in Book 8 that one sign of democracy's moral failure is the sexual equality it promotes (563b). Misogynist is also found in the Greek— misogunēs ( μισογύνης )—in Deipnosophistae (above) and in Plutarch 's Parallel Lives , where it

15000-486: The work of Martin Krampen , but takes advantage of Peirce's point that an interpretant, as the third item within a sign relation, "need not be mental". Peirce distinguished between the interpretant and the interpreter. The interpretant is the internal, mental representation that mediates between the object and its sign. The interpreter is the human who is creating the interpretant. Peirce's "interpretant" notion opened

15125-536: The workplace. Studies have examined and demonstrated the manner in which people adopt roles, identities and discourses to avoid the consequences of social and organizational abjection. In such studies the focus is often placed upon a group of people within an organization or institution that fall outside of the norm, thus becoming what Kristeva terms "the one by whom the abject exists," or "the deject" people. Institutions and organizations typically rely on rituals and other structural practices to protect symbolic elements from

15250-438: The world. Fundamental semiotic theories take signs or sign systems as their object of study. Applied semiotics analyzes cultures and cultural artifacts according to the ways they construct meaning through their being signs. The communication of information in living organisms is covered in biosemiotics including zoosemiotics and phytosemiotics . The importance of signs and signification has been recognized throughout much of

15375-507: Was done by Manetti (1987). These theories have had a lasting effect in Western philosophy , especially through scholastic philosophy. The general study of signs that began in Latin with Augustine culminated with the 1632 Tractatus de Signis of John Poinsot and then began anew in late modernity with the attempt in 1867 by Charles Sanders Peirce to draw up a "new list of categories ". More recently Umberto Eco , in his Semiotics and

15500-757: Was influenced by Antonin Artaud 's Theatre of Cruelty . The Whitney Museum in New York City identified abject art in 1993. It was preceded by the films and performances of the Viennese actionists , in particular, Hermann Nitsch , whose interest in Schwitter's idea of a gesamtkunstwerk (total artwork) led to his setting up the radical theatre group, known as the Orgien-Mysterien-Theater. The group used animal carcasses and bloodshed in

15625-451: Was originally clearly identified by Thomas A. Sebeok . Sebeok also played the central role in bringing Peirce's work to the center of the semiotic stage in the twentieth century, first with his expansion of the human use of signs ( anthroposemiosis ) to include also the generically animal sign-usage ( zoösemiosis ), then with his further expansion of semiosis to include the vegetative world ( phytosemiosis ). Such would initially be based on

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