Abstract
Theconcept of an event, one much pondered by contemporary cognitivists, is founded on a tribase, that it to say, an event is reflected on three levels: that of consciousness, that of language, and that of existence in the sense of the entire space of life. If one accepts the cognitive paradigm, consciousness is a process of representation, conceptualised as a symbolic translation, or symbolic representation of the things that form the space of life and their states. Linguistics and psychology provide symbolic representations of cognition, at least of those mental and existential operations which are most widely given as the acts of cognition.1 As for the real event as a physical deed, it is considered in its entirety, in which the collective consciousness, the symbolic operations, the conditions of personal subjects, and the states of things are all integrated into a heteronomous whole. The event’s profile, its contour, and its structure are determined by all the components of the temporal and spatial setting. Both the event’s dynamics and it’s essence depend on the orientation of the subjects and the objects on the scene. This orientation is often not identical for personal subjects and for the immanent forces of things; likewise it is not identical for the subjects themselves, who participate in the scene of the event. Thus, the differences of orientation, and in effect the structuring of the event, ought to assume an axiological axis to explicate the source of the event’s dynamics. This axis can correspond to instincts, feelings, pre-established images and transcendence, which can profile the event, as well as the entire scene of the event, or the interference of several events. If one accepts the idea that an axiological axis is essential, then one has to consider which symbolic representations are adequately prototypical units of events.
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Notes
See the cognitive paradigm: F. Rastier, “Principe et Paradigme de la Recherche Cognitive,” Semiotica 77–1/3, 1989, pp. 27-42, pp. 32/33; J. Petitot, “Hypothèse Localiste, Modèles Morphodynamiques et Théories Cognitives: Remarques sur une Note de 1975,” Semiotica 77-1/3, 1989, pp. 65-119, pp. 68-73.
C. V. Habel, “Referential Nets as Knowledge Structures. Some Structural and Dynamic Properties,” in Linguistic Dynamics. Discourses, Procedures, and Evolution, ed. T. T. Ballmer (Berlin, New York: 1985), pp. 62–84.
G. Durand, Les Structures Anthropologiques de l’lmaginaire. Introduction à I’Archétypologie Genèrate (Paris: 1963), pp. 472–473.
F. Rastier, Sémantique et Recherches Cognitives (Paris: 1991), pp. 103, 207–223.
G. Durand, Les Structures …, op. cit., p. 372.
Ibidem, pp. 467/468.
R. W. Gibbs, Jr., The Poetics of Mind. Figurative Thought, Language, and Understanding (Cambridge: 1994).
See on this subject: F. Rastier, Sémantique …, op. cit., pp. 214–216. According to F. Rastier, this problem falls in the tradition of the ancient methaphysical dichotomy between sensible and intelligible, material and spiritual, but cognitive psychology accepts, as definitional, all the sems which proceed from mental images.
Originally I wrote this poem in French, but for the purpose of the analysis, which proceeds in English, a translation is provided.
See J. Petitot, L’Hypothèse Localiste …, op. cit., p. 79.
The conception of universal cases in Ray Jackendoff’s interpretation, which Petitot simplified, is founded on seven ontological categories: Thing, Place, Direction, Action, Event, Manner, Amount; see R. Jackendoff, Semantics and Cognition (Cambridge, MA and London: 1985), pp. 53–54.
J. Petitot, L’Hypothèse Localiste …, op. cit., pp. 73–77.
This is the means for making lexical transfer and to realise transitive morphodynamic model of syntax, thanks to which one is able to create virtual valences of lexems; see on this subject W. Wildgen, “Dynamic Aspects of Nominal Composition,” in Process Linguistics. Exploring the Processual Aspects of Language and Language Use, and the Methods of Their Description, ed. T. T. Ballmer and W. Wildgen (Tubingen: 1987), pp. 128–162; see also T. T. Ballmer, “Case, Actionsart and Ergativity. A Semantical Base for Typological Issues,” in Process Linguistics …, op. cit., pp. 72-77.
J. Petitot, L’Hypothèse localiste …, op. cit., p. 77.
See M. Merleau-Ponty’s strong theses, presented in his book Visible et l’invisible (Paris: 1964), p. 28: “C’est selon le sens et la structure intrinsèque que le monde sensible est ‘plus vieux’ que l’univers de la pensée, et que le second, invisible et lacunaire, ne constitue de s’appuyer sur les structures canoniques de l’autre”.
A. Wierzbicka stressed the problem of the representation of the ethnos on the level of linguistic symbolisation by proposing for consideration the idea of an ethno-grammar; see A. Wierzbicka, The Semantics of Grammar (Amsterdam, Philadelphia: 1988), especially the chapter “The Idea of ‘Ethno-grammar’,” pp. 12–14.
J. Chevalier, A. Gheerbrant, Dictionnaire des Symboles. Mythes, Rêves, Coutumes, Gestes, Formes, Figures, Couleurs, Nombres (Paris: 1982), p. 169.
W. Wildgen, “Dynamic and Ontological Foundation for a Theory of the Lexicon,” in: Process Linguistics …, op. cit., pp. 128–162.
This is a process considered by A-T. Tymieniecka in the perspective of the route from the partial me via the profound me to the absolute me that is the totality integrated with nature and transcendence. Following the leads of this route, the total me transforms the horizon of its experiences as it integrates with the logos living and active in reality. This process, called self-individuation, needs for its manifestation the potentials of virtual creativity. See A-T. Tymieniecka, Tractatus Brevis. Logos and Life, Book 3: Analecta Husserliana, Vol.XXVIII, ed. A-T. Tymieniecka (Dordrecht: 1990), pp. 3–141, A-T. Tymieniecka, “The Awakening of Consciousness in the Ontopoietic Differenciation of Life and the Unity of Apperception, A Discussion with Edmund Husserl,” Analecta Husserliana, Vol. XLVIII, ed. A-T. Tymieniecka (Dordrecht: 1996), pp. 1-31.
The problem of the axiological axis on the level of subjectivity scales is treated by R. Langacker in his work “Observations and Speculations on Subjectivity,” in Iconicity in Syntax, ed. J. Haiman (Amsterdam, Philadelphia: 1985), pp. 127-144.
So we emphasize here the direction of localist researches, interpreted by J. Petitot in the context of a double limitation of the localist hypothesis: “(i) D’abord, si l’hypothèse localiste a un sens, il faut que les archètypes cognitifs soient corrélables à des structures topologico-dynamiques du monde extérieur. Or celles-ci ne sont pas de nature logique, mais précisément, topologique. Plus, morphologique. II faut dons pouvior représenter les archètypes cognitifs à travers des reprèsentations cognitives géométriques (et non symbolique) comme celles dont les travaux sur l’imagerie visuelle (Shepard, Kosslyn, etc….) on imposè l’hypotèse. (ii) Ensuite, si l’on veut comprendre les mécanismes de la performance linguistique, il faut completer le paradigme symbolique par le paradigme dit sub-symbolique et concevoir les niveaux cognitifs symboliques comme des niveaux “macroscopique” dont les structures symboliques emergent de dynamiques “microscopiques” sous-jacentes”. J. Petitot, Hypothèse localiste …, op. cit., pp. 76/77. The same direction of research is proposed by L. Blair in his very interesting book Rhythms of Vision, in which he presents many objective correlates of the cognitive archetypes and of biodynamic models in artistic, religious and existential symbolic representations. See L. Blair, Rhythms of Vision. The Changing Patterns of Belief (Si. Albans: 1976).
M. Merleau-Ponty, Le Visible et l’Invisible …, op. cit., p. 31.
M. Merleau-Ponty on this subject: “Corrélativement la conscience pour laquelle la Gestalt existe, n’était pas la conscience intellectuelle, mais l’expérience perceptive. C’est la conscience perceptive qu’il foudrait interroger pour trôner en elle un éclaircissement définitif’ (La structure du compartement, [Paris: 1972], p. 227).
J. Sivak, “Du Mondain à l’Ontologique dans l’lntersubjectivité,” A-T. Tymieniecka (ed.), Analecta Husserliana, Vol. XLVIII (Dordrecht: Kluwer Academic Publishers, 1996), Life, in the Glory of Its Radiating Manifestations, pp. 433-451.
We can treat an isolated syntagme of a text, or an artistic form, as local content, yet this content is able to form the isomorphic structures in the text, the group of texts, and the stylistics of the concrete epoch or the total cultural formation as well. In his book Les Structures Anthropologique de ?lmaginaire, Durand has considered the problem of isomorphism in a wide context of philosophical, cultural and religious conceptualisations, in which we can recognize the pulsations of stable and persevering images underlying the variations of superficial qualities; it also should be emphasized that an isomorphism is well able to unite deeds in social structures and in ritual or religious practice, e.g., the cult of trees among the Celts, the cult of the Ka’ba among the Muslims, the cult of the cobra among the Hindus.
C. G. Jung, Psychologie et Alchimìe, trans. H. Pernet and R. Cohen (Paris: 1975), p. 287.
See remarks on this subject of M. Brion in his book Art abstrait (Paris: 1975), p. 287.
See on this subject J. Ślósarska, “L’Ethos de l’Ego et le Non-ego dans l’Esthétique du XXIère Siècle,” in Æstheticsfor the Future, ed. M. Gołaszewska, co-ed. M. Bonenberg (Krakow: 1996), pp. 177–185.
E. Levinas, Le temps et l’Autre (Paris: 1985), pp. 47–49.
M. Merleau-Ponty, La Structure …, top. cit., p. 161.
M. Merleau-Ponty, La Structure …, op. cit., p. 195.
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Ślósarska, J. (2000). The Artistic Event in the Space of Life as an Effect of the Interaction of Instincts, Feelings, Images and Spiritual Transcendence. In: Tymieniecka, AT. (eds) The Origins of Life. Analecta Husserliana, vol 67. Springer, Dordrecht. https://doi.org/10.1007/978-94-011-4058-4_18
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