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  1. 1 Open Theology

  2. 1 Studia Religiologica

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  1. 2 Ciołkosz M.

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  1. 1 2016

  2. 1 2014

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Investigating the Structure of Religious Concepts

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Ciołkosz M.
Open Theology
|
2016
|
vol. 2
|
issue 1
EN
The aim of the paper is to discuss the possible application of the theory of embodied cognition and the category of image schemata to the study of religious concepts within the Cognitive Science of Religion. Departing from the notion of counterintuitiveness and Boyer’s description of religious representations as minimally counterintuitive, the author briefly discusses the critique of this approach. Subsequently, different models of mind and cognition within the Cognitive Science are summarised, with special attention given to the enactive approach, as proposed by Varela, Thompson and Rosch. The notion of embodied meaning, situated within enactivism, is then discussed, together with Johnson’s concept of image schemata as basic semantic units. To discuss the applicability of image schemata in the study of religious concepts, the author summarises a case study, related to the interpretation of the categories of sāṃkhya-yoga darśana in Iyengar Yoga.
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The Quasi-Linguistic Structure of Iyengar Yoga Āsana Practice. An Analysis from the Perspective of Cognitive Grammar

100%
Ciołkosz M.
Studia Religiologica
|
2014
|
vol. 47
|
issue 4
PL
The objective of the paper is to draw attention to the possible relevance of the categories of cognitive linguistics for the structural analysis of ritual. Taking the Iyengar Yoga āsana practice as an example, the author proposes to treat it as a quasi-linguistic phenomenon and analyses the symbolic structure of its elements (single āsanāni). The tools applied in this pursuit are the basic categories of Langacker’s cognitive grammar. By pointing to the key tenets of cognitive linguistics, including the claim concerning the symbolic (and, thus, semantic) nature of grammar, the author attempts to rephrase Staal’s thesis concerning the meaninglessness of ritual to accommodate it to the cognitive (or, more precisely, enactive) paradigm. She suggests a possible relationship between the schematic symbolic nature of ritual and the specific symbolic nature of doctrine. After some of the most salient linguistic phenomena within Iyengar Yoga āsana practice are described, their coherence with certain doctrinal interpretations is briefly discussed.
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