Metaphors we pray by--论文代写范文精选

即使描绘天堂也是一个向上的空间,这是合理的证据表明,通过社会和文化在个人的印象,不仅在心理习惯,还在更多的物质,包括姿态。我们的道德推理是根植于隐喻,例如比喻幸福是财富。下面的paper代写范文进行探讨。

INTRODUCTION 
  Probably the most pervasive metaphor in religious and spiritual thought and representation is GOOD IS UP/BAD IS DOWN, which is an extension of the MORE IS UP/LESS IS DOWN image schema. Since we were babies we have all experienced this fundamental image schema: whenever there’s more water in a glass the level goes up, or when we stack things in a pile, more things we stack up, the higher the stack gets. In our culture, and in many cultures in fact, there is also the idea that MORE IS BETTER, thus GOOD IS UP. Even the Romans would give thumbs up or down to approve or disapprove. Indeed the GOOD IS UP metaphor is probably the most profuse and consistent one in my data. 

  “Our Father” is up in the heavens, and people who have out of body experiences say they see things while in this peaceful state from hovering above the real world. Most people will deictically point “up” in reference to God, and “down” for the devil, and in Saint Paul’s Letter to the Corinthians he admonishes, “let him who thinks he stands take heed lest he fall” (1 Cor 10, 12). Medieval European architects played with this conceptual metaphor, in that the architecture of Gothic churches included slender, pointy rooftops. The church, first as a building and then metonymically extended to those who pray in it, is the locus where the faithful could go to “lift” their souls to “reach the heavens”. In my research, this metaphor of GOOD IS UP in one way or another was consistently used in speech, gesture and the drawings, for example, even when drawing Paradise which would already be an “up” space, people would place God in the upper part of their drawings. This is sound evidence that as with any type of experience, common or less common, people’s perception is always embodied. Moreover, they maintain their habitus (in a Bourdieuian sense), through which society and culture is impressed on the individual, not only in mental habits, but even more corporeal ones, including gesture.

 MORAL ACCOUNTING 
  Lakoff & Johnson (1999) contends that much of our moral reasoning is rooted in metaphors, among which the MORAL ACCOUNTING metaphor. Our knowledge of accounting is laminated onto the metaphor WELLBEING IS WEALTH (so, for example, one might say that a millionaire who loses his family is a “poor guy”). This is conceptually at the basis of the Catholic notion of indulgences and of many representations of paradise. You pray somewhere or do something so to get into heaven quicker.

  In one of my case studies, I asked my informant, Edward to draw his vision of Paradise. Edward is a selfproclaimed “street preacher” who calls himself an “apostle of Christ”. In summary, he was mapping onto 9 10 11 7 his vision of the afterlife all the commodities he didn’t have in this world by conceptualizing well-being as wealth. In his drawing, his “piece of paradise” included a house on a piece of land, with a river and waterfalls near it. What is particularly interesting is that in his drawing the house was for him and his wife (even though in this world he’s doesn’t have a girlfriend), and his house has a chimney and a garage nearby where to keep his many cars. 

  His view of paradise is made of the projection of a wealthy and stable life on earth, but transposed in paradise. [Just a little side note, we’ve all probably heard about what happened with the Mormon sect in Texas, when the police raided the compound last week and seized more than 400 children. I read yesterday1 that the mothers are opening up to the media, trying to convince authorities to have their children back. Someone testifying in favor of the Mormons said in the interview,"To really enjoy heaven, you have to be married and you have to have your kids with you. Everything experienced on Earth will be in its more perfected form in heaven.” 

  Here were talking about the same metaphorical concept, which for them is more than just metaphorical.] Just like on earth you have to earn your way to have a home, the same can be said about paradise. By doing morally positive actions in this world or, like Edward says, “doing the right thing”, he would be repaid, and his earthly suffering is a sort of investment for the afterlife. This metaphor is generally pervasive in religious reasoning, for example when Christians say that “Jesus Christ died on the Cross to pay our debt of sin.” For Eastern belief systems, keeping account of the individual’s moral actions is the way that Karma is maintained, and this concept is present in many religious systems: there’s an investment and a payback, if you do something good, something good will happen back.

  These associations – bible-prayer-Jesus-“the right thing”-“the way the world works”- “the something more” – may seem evident, but this is only because they are so entrenched in our own conceptual systems as Westerners. However let’s remember that they are contingent, and not necessary. They are fruit of Edward’s experiences and interaction with his own world. Keep in mind that non-Christians would deny these associations, and perhaps even some other Christians might wish to argue with them. What is interesting though is that Edward did not manifest these associations either consciously or intentionally, rather the gestures provided a backdoor to Edward’s conceptual system by embodying his system of phenomena and beliefs.(paper代写)

  You’ve already met Edward, so let me present to you an older lady who goes by the name of “Mama”. Mama is an African-American lady “over 60” who now lives in Berkeley, California and runs a mission for the homeless. Her mother was not present from early, and she talks about her father, a very large man, who liked to drink and who had many wives and many other families. Nonetheless, her father was very nurturing and she loved him very much. When he died, she was alone and homeless and started stealing, doing drugs, and sleeping around. Nonetheless, she always felt the presence of God in her life, guiding and protecting her. For Mama, God is like a father, and in many ways like her real father. As a matter of fact, every time but once during our interview when Mama talks about God in fatherly terms, she then mentions her own father shortly after. This could simply indicate that when she reasons in terms of this metaphor, her source domain is highly present. For example in this first clip Mama talks about how she and her friends had been doing drugs and were driving along a bridge. All of a sudden she yelled to stop the car, and luckily she did because they were going to die, but she doesn’t know what made her scream.(paper代写)

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