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SUMMARY:Finding our Way: the Source Domain WAY in Constructing Religious C
 oncepts
DTSTART:20230630T070000Z
DTEND:20230630T153000Z
DTSTAMP:20260521T010502Z
UID:finding-our-way-dif-workshop-9305@ceres.rub.de
CATEGORIES:
DESCRIPTION:The DiF workshop attempts to scrutinize the role of the concep
 t WAY in the construction and development of religious meaning in differen
 t Eurasian cultures and in different historical periods. The significance 
 of WAY for the construction of religious meaning in this regard is twofold
 : On the one hand\, WAY is strongly linked to the concept TRAVEL or can be
  regarded as its subdomain. Concept TRAVEL lends itself to the representat
 ion of TRANSCENDENCE\, and by this\, seems to be crucial for the represent
 ation of the transcendence-immanence-distinction\, the central component o
 f the CRC’s definition of religion. The importance of the source domain 
 WAY is further shown by the fact that in several religious traditions (e.g
 . Daoism\, Christianity)\, it becomes the target domain and therefore an a
 bstract name to denote the transcendence. On the other hand\, WAY is assoc
 iated with metaphor because it links a departure point to a destination as
  conceptual metaphor maps a source domain to a target domain. The very con
 cept of WAY\, thus\, seems to be an ideal candidate to scrutinize the meta
 phorization processes involved in the religious sense-making.\n\nWhile met
 aphors pertaining to the source domain of WAY are present in many religion
 s and religious texts\, concrete conceptualizations might differ. The work
 shop is interested in all religious conceptualizations via the semantic so
 urce domain of WAY.\n\nIf you are interested in taking part\, please conta
 ct the coordination team: sfb1475-coordination@rub.de\n\nPROGRAM\n\n\n	\n	
 	\n			09:00 – 09:05\n			\n			Welcome\n			Kianoosh Rezania\n			\n		\n		\n
 			09:05 – 09:40\n			“Transience of the World” and “the Conceptual
  Domain of the Way” in Divan of Hafez\n			Samira Bakhtyari Nasab (Shiraz
  University)\n		\n		\n			09:40 – 11:00\n			Metaphor of WAY in Moulānā 
 Rūmī’s Masnavi as Qur’anic Tafsīr. The Tale of The Parrot and the M
 erchant and its Metaphorical Significance\n			Nayereh Mirmousa (Beheshti U
 niv. Tehran) & Roman Seidel (A01)\n		\n		\n			11:00 – 11:20\n			Coffee B
 reak\n		\n		\n			11:20 – 12:00\n			Bridge as a Way Which Can Make or Bre
 ak the Connection to the Transcendence\n			Yusef Saadat (A04)\n		\n		\n			
 12:00 – 12:40\n			Weg-Metaphern im frühen Jainismus (Way Metaphors in A
 ncient Jainism)\n			Patrick Krüger (B04)\n		\n		\n			12:40 – 14:00\n			
 Lunch Break\n		\n		\n			14:00 – 14:40\n			Taking Thoughts as the WAY\n		
 	Jan-Ulrich Sobisch (A03)\n		\n		\n			14:40 – 15:20\n			On the WAY to th
 e Temple of Mens – The Metaphorical Setting of Cusanus‘ Idiota de Ment
 e\n			Knut Martin Stünkel (C03)\n		\n		\n			15:20 – 15:40\n			Coffee Br
 eak\n		\n		\n			15:40 – 16:20\n			The World Travelled by Sea\n			Gina De
 rhard-Lesieur (Associated CRC member)\n		\n		\n			16:20 – 17:15\n			Gene
 ral Discussion\n		\n	\n\n\nABSTRACTS\n\n“Transience of the World” and 
 “the Conceptual Domain of the Way” in Divan of Hafez\nSamira Bakhtyari
  Nasab (Shiraz University)\n\nHafez is an Iranian poet and mystic of the 1
 4th century AD. It is known that he was aware of the divan of poets before
  him and enjoyed them. From the conceptual metaphor perspective\, this mea
 ns that he has well understood the metaphoric and thought system of the po
 ets before him. Examining the conceptual metaphors of his divan also confi
 rms this. One of the most important conceptual fields in his divan is WAY\
 , which is combined with other conceptual fields to explain his thoughts a
 bout the concept of WORLD. Hafez understands love as a way from pre-existe
 nce to eternity and this world as a home amid this beginningless and endle
 ss path. A home whose most important feature is “transience.” To expla
 in this transience\, Hafez uses the conceptual field of WAY in two forms. 
 In other words\, from the influence of conceptual domains viewpoint\, the 
 concept of TRANSIENCE affects the conceptual domain of way in Divan Hafez 
 in two forms:\n1. The conceptual field of WAY expands in combination with 
 the concept of TRANSIENCE\; The metaphorical composition rāhzan-e dahr (t
 he world's bandit) is the result of this kind of influence\;\n2. To explai
 n other concepts related to TRANSIENCE\, he combines the conceptual domain
  of WAY with other conceptual domains\, such as WAR and DRUNKENNESS.\n \n
 \nMetaphor of WAY in Moulānā Rūmī’s Masnavi as Qur’anic Tafsīr. T
 he Tale of The Parrot and the Merchant and its Metaphorical Significance\n
 Nayereh Mirmousa (Beheshti Univ. Tehran) & Roman Seidel (A01)\n\nThe Mas̱
 navi of Moulānā Rūmī is one of the most influential mystical works of 
 poetry in the Islamic world. The WAY of the soul between the material and 
 the spiritual world is among its central themes. The specific features of 
 this WAY are portrayed in a sophisticated web of multilayered metaphorical
  images\, that are based on both the Qurʾān as a Hypotext of the Mas̱na
 vi and Moulānā’s mystical world view. In the Mas̱navi the WAY occur b
 oth on the level of target and source domain and is conceived as horizonta
 l\, vertical\, and circular. In this talk\, following a brief explanation 
 in what way the Mas̱navi can be considered as a qurʾānic Tafsīr of its
  own kind\, we shall discuss Moulānā’s understanding of the WAY based 
 on an overview to the central characteristics of his Mysticism. We shall t
 hen illustrate his use of metaphors for WAY by taking a\ncloser look at so
 me passages of one of the most famous stories of the Mas̱navi\, the Merch
 ant and the Parrot\, and show how the WAY plays a central role in a variet
 y of prominent conceptual metaphors in this Work.\n \n\nBridge as a Way W
 hich Can Make or Break the Connection to the Transcendence\nYusef Saadat (
 A04)\n\nAccording to a Zoroastrian eschatology\, the Bridge Činwad leads 
 from this world to hereafter and must be crossed by the souls of the depar
 ted. Some Middle Persian texts represents Činwad as a movable bridge. Thi
 s evidence can consequently evince the existence of movable bridges in Ira
 nian communities\, even though the scholars couldn’t find trace of them 
 in the historical and archaeological accounts. The paper discusses the imp
 lications of using this metaphorical picture for the representation of the
  “bridge” to the hereafter and searches for traces of movable bridges 
 in history.\n \n\nWeg-Metaphern im frühen Jainismus (Way Metaphors in An
 cient Jainism)\nPatrick Krüger (B04)\n\nEarly Jainism (ca. 500 BCE - 500 
 CE) is characterized by the textualization of previously orally transmitte
 d doctrine and the consolidation of community structures. In contrast to l
 ater texts\, the literature of this period contains numerous examples of p
 ath metaphors The paper shows how “paths\,” “roads\,” and “fords
 ” are used in metaphorical terms in the literature of Jainism and also d
 iscusses the philological problems that arise in the analysis.\n \n\nTaki
 ng Thoughts as the WAY\nJan-Ulrich Sobisch (A03)\n\nIn Buddhist Mahamudra 
 practice one either directly perceives the nature of the mind\, which puts
  an end to uncotrollable rebirth (=liberation)\, or\, when one is of lesse
 r capacity\, one watches the arising of thoughts in one‘s mind and takes
  that as the WAY. The metaphor is also applied to other phenomena like “
 suffering\,” “sickness\,” and “death\,” which can all be made 
 “the path.” The metaphor of “taking ... Aas the path” constitutes 
 one of the core metaphors of high level meditation practice in Mahayana Bu
 ddhism.\n \n\nOn the WAY to the Temple of Mens – The Metaphorical Setti
 ng of Cusanus‘ Idiota de Mente\nKnut Martin Stünkel (C03)\n\nIn many ca
 ses\, everyday metaphors have concrete objects\, actions and persons as a 
 source domain. In my presentation\, I would like to explore the role and p
 articularities of concrete and highly specified metaphors in the theologic
 al thinking of Nicholas of Cusa (1401–1464). In his dialogue\nIdiota de 
 mente from the year 1450\, Cusanus employes the metaphor of the WAY in a s
 ignificant manner\, i.e. he uses a ‘real’ way as a metaphor to describ
 e the mind’s progress toward the divine.\n \n\nThe World Travelled by S
 ea\nGina Derhard-Lesieur (Associated CRC member)\n\nIn late antique texts\
 , religious conversion is often conceived as a journey on land or as seafa
 ring. In my input\, I would like to examine a treatise by Ambrose of Milan
  (4th c.)\, whose title de fuga saeculi (on the flight from the world) alr
 eady mentions the source domain WAY. Within this treatise\, the fuga saecu
 li is explained through the metaphor of a sea voyage\, a metaphor that tak
 es its origin in the very same domain of WAY.
LOCATION:CERES Palais\, room "Ruhrpott" (4.13)
URL:https://sfb1475.ruhr-uni-bochum.de/en/event/finding-our-way-dif-worksh
 op/
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