Religion, like any other domain of culture, is mediated through symbolic forms and communicative behaviors, which allow the coordination of group conduct in ritual and the representation of the divine or of tradition as an intersubjective reality. While many traditions hold out the promise of immediate access to the divine, or to some transcendent dimension of experience, such promises depend for their realization as well on the possibility of mediation, which is necessarily conducted through channels of communication and exchange, such as prayers or sacrifices. An understanding of such modes of semiosis is therefore necessary even and especially when mediation is denied by a tradition in the name of the 'ineffability" of the deity or of mystical experience. This volume models and promotes an interdisciplinary dialogue and cross-cultural perspective on these issues by asking prominent semioticians, historians of religion and of art, linguists, sociologists of religion, and philosophers of law to reflect from a semiotic perspective on the topic of mediation and immediacy in religious traditions.

A new framework for considering how all media constantly borrow from and refashion other media. Media critics remain captivated by the modernist myth of the new: they assume that digital technologies such as the World Wide Web, virtual reality, and computer graphics must divorce themselves from earlier media for a new set of aesthetic and cultural principles. In this richly illustrated study, Jay David Bolter and Richard Grusin offer a theory of mediation for our digital age that challenges this assumption. They argue that new visual media achieve their cultural significance precisely by paying homage to, rivaling, and refashioning such earlier media as perspective painting, photography, film, and television. They call this process of refashioning "remediation," and they note that earlier media have also refashioned one another: photography remediated painting, film remediated stage production and photography, and television remediated film, vaudeville, and radio.

In an era of heightened securitization, print, televisual and networked media have become obsessed with the 'pre-mediation' of future events. In response to the shock of 9/11, socially networked US and global media worked to pre-mediate collective affects of anticipation and connectivity, while also perpetuating low levels of apprehension or fear.

This international collaborative project on G. W. F. Hegel's philosophy includes contributions by eighteen scholars of 18th to 20th century philosophy. It will be an essential reference tool for students and scholars of modern philosophic thought in general and of 19th century German thought in particular. The first part of the volume examines Hegel's early writings up to and including the 1807 Phenomenology of Spirit. The second part is devoted to Hegel's major mature works and lectures as well as to the primary themes of his system of philosophy. It opens with a comprehensive account of Hegel's Science of Logic followed by detailed treatments of the Philosophy of Nature and the Philosophy of Spirit from the Encyclopaedia of Philosophical Sciences. Three further parts of this volume investigate key concepts and interpretive issues, paradigmatic forms of Hegelian argumentation, and main lines of Hegel's influence since the mid-19th century. The volume contains chronologies of Hegel's life and works, a bibliography of primary and secondary sources and an analytical index.

Although Hegel considered Science of Logic essential to his philosophy, it has received scant commentary compared with the other three books he published in his lifetime. Here philosopher Stanley Rosen rescues the Science of Logic from obscurity, arguing that its neglect is responsible for contemporary philosophy’s fracture into many different and opposed schools of thought. Through deep and careful analysis, Rosen sheds new light on the precise problems that animate Hegel’s overlooked book and their tremendous significance to philosophical conceptions of logic and reason. Rosen’s overarching question is how, if at all, rationalism can overcome the split between monism and dualism. Monism—which claims a singular essence for all things—ultimately leads to nihilism, while dualism, which claims multiple, irreducible essences, leads to what Rosen calls “the endless chatter of the history of philosophy.” The Science of Logic, he argues, is the fundamental text to offer a new conception of rationalism that might overcome this philosophical split. Leading readers through Hegel’s book from beginning to end, Rosen’s argument culminates in a masterful chapter on the Idea in Hegel. By fully appreciating the Science of Logic and situating it properly within Hegel’s oeuvre, Rosen in turn provides new tools for wrangling with the conceptual puzzles that have brought so many other philosophers to disaster.

Introduction : prohibition and a ritual regime -- A history of mediation -- Fasting, bodies, and the calendar -- Proliferations of mediators -- Blood, silver, and coffee -- Spirits in the marketplace -- Concrete, bones, and feasts -- Echoes of the host -- The media landscape -- The knowledge of the world -- Conclusion

Integrates structural and historical perspectives on the semiotics of religion and gives an account of the distinctive features of religious language and symbolism.