Contributions to the ontology of language – opening, logos, limit, being and the conditions for co-authoring and possibilities of meaning (original) (raw)
Related papers
Meaning making from life to language:The Semiotic Hierarchy and phenomenology
Cognitive Semiotics
The paper rethinks a proposal for a unified cognitive semiotic framework, The Semiotic Hierarchy, in explicitly phenomenological terms, following above all the work of Merleau-Ponty. The main changes to the earlier formulation of the theory are the following. First, the claim that a general concept of meaning can be understood as the value-based relationship between the subject and the world is shown to correspond to the most fundamental concept of phenomenology: intentionality, understood as “openness to the world.” Second, the rather strict nature of the original hierarchy of meaning levels made the model rather static and one-directional, thus resembling an old-fashioned scala naturae. Reformulating the relationship between the levels in terms of the dynamical notion of Fundierung avoids this pitfall. Third, the phenomenological analysis allows, somewhat paradoxically, both a greater number of levels (life, subjectivity, intersubjectivity, sign function, language) and less discre...
This paper departs from the confrontation of a biological-semiotic concept of Umwelt with a psychological-phenomenological concept of Lebenswelt aiming at exhibiting their interpretations in selected investigative domains of the philosophy of nature and culture. The first part is devoted to the question of how the semiotic relationships of animals and humans to their subjective universes are discursively modeled in phenomenology as a study of individual experience that is consciously realized by senses from the first person perspective. Animals are admitted to have relations with actual things in the observable reality through an outward extension of their body, but they are stated to lack a direct access to the things in themselves and to their various forms of being because they cannot transcend the imprisonment of their surroundings. In the second part exposing the framework of existential semiotics, the existence modes of animal and human subjects are considered in terms of being in the world as immanence and being for the world as transcendence. Immanent subjects are explained as existing in their environments and transcendent subjects as being able to go beyond their life-world. Reassuming the similarities and differences between the research conclusions of philosophers and psychologists, the author puts forward investigative postulates addressed to anthropo-logical linguistics or linguistic anthropology substantiating the search for the defining characteristics of speech derivable from the contrast between the verbal and non-verbal means of communication used in the world of humans and animals.
Language, Giving-the-Meaning and Interpretation
Entelekya Logico-Metaphysical Review, 2021
The subject that we have tried to mention in this article mainly intensifies on the meta-ontological or metaphysical field. Although we cannot know the real existence of objects, at least, we say something that cannot be expressed. Then, we should not ignore that our judgments belonging to the unknown field can be interpreted, more or less, on account of the relation to the area of the facts we know them. It is clear that trying to get the meaning of the world in itself or noumenon through the image of the concrete world is useless. Nevertheless, this condition does not mean that it should not make inquiries concerning the noumenon world and discontinue thinking about what the field of existence in itself is. Interpretations on this field of existence in itself cannot be expressed by mere knowledge of the actual area or the real notions. Because, in our image of the real world, there seems a situation that continually changes and which converts its meaning in each change.
Language, Logic, and Metaphysics: The Being with Logos and the Logos of Being
Aristotle on Human Nature: The Animal with Logos
We outline Aristotle’s philosophical method and its relationship to the human being as the being that can “take account” of things, and we then outline the projects of logic and metaphysics as they relate to the human being thus defined. This relationship between human nature and the projects of logic and metaphysics is by no means accidental: our identity as “the being with logos” requires that we be constitutively oriented towards the logos of being and it is the revelation of the logos of being that allows us to be the being with logos.
Having been apart from Janus-faced remedies sought by Cartesian logic of duality between res cogitans and res extensa, this paper sets out to interpret central importance of language as a worldforming experience. With an interdisciplinary focus on hermeneutic phenomenology and deconstruction and by critically interpreting 'the symbolic' -language, the 'big Other' in Lacanian psychoanalysisthrough the debates on 'identity' and 'alterity' in contemporary political philosophy, this paper questions possibilities of expanding hermeneutic horizons of linguistic experience as an alternative cosmopolitanism interpenetrating both particularity and universality. By going through Gilles Deleuze and Félix Guattari's critique of representation and by emphasizing Jacques Derrida's notion of différance, this paper discusses whether it is possible to further the humanitarian idea of Ludwik L. Zamenhof's Esperanto movement. Deconstructive potentiality of hyper-technolinguistics is, therefore, regarded as the possibility of generating an alternative framework of irreducible heterogeneity and rhizomatic multivocality through the application of a molecular translation-machine.
Ontological Excess and the Being of Language
This paper engages in a close reading of Badiou's Being and Event as an occasion to investigate the ways in which being and language may be related and does so by focusing upon his idea that mathematical language, in the form of set theory, is capable of managing the 'ontological excess' which he associates particularly with poetic language. Because, he argues, poetic language involves a sort of willful engagement with the 'one-effect', the presencing of multiplicity, and thereby the only possibility for being's emergence, is made unfeasible. The paper locates some of the affects of excess in the experience of modernism, and specifically in the poetic language of Mallarmé and Baudelaire. By considering what might be involved in 'the saying-showing power of language', as this idea is developed by both Wittgenstein and Heidegger, the paper seeks to show how excess is the very source of beings' appearance in language, given that this appearance is silent and hence unsayable.
Language as Representation, as Agency, as Being
S. Cormeraie et al.(Eds.), Revolutions in consciousness: local identities, global concerns in Languages & intercultural communication -- ISBN-1-898883-09-2, 2002
Human utterances actualise much more than what is predicated by the propositional content they may have. Thus, over the centuries, another current of language studies has developed as well, one that sees ordinary speech as the concrete expression of situated meaning, revealing both an individual psychology and a people's mind set or Weltanschauung. The present paper will try to justify this second linguistic current and, with it, the teaching of cross-cultural communication as a redefinition of one's existential stance.
Grammatology, Semiotics, Ontological Dialectic and its Symbolic Nominal Significations
The ego cogito (Being) is not a dominant force but a proximate determination of the autonomous self. A phenomenal will exacts as both a noumenally positing thing-in-itself to the objective totality, and the proximity of essence through the onticality of being as both an ontologization of the psycho-physical, but also the actualization of the noumenally positing identical self. Thereby, domination is never an act of a positing of ego from the subjective pole (noesis), but a dialectical process of the established order that confers with a proximate de facto actuality or empirical reality of the subject. The post-industrial technological rationality is here in fact a synthesis between established order and ego cogito with its conditioned determinations that may once again act as the clay to be sculpted and shaped by noumenal positing and projection. The question arises whether or not this process in fact enacts a dichotomy between the technological stratification of the ego and its objective counterpart, or hosts the reality that we are dialectically entwined by way of the stratification of the collective network of subjective substrates all engaged with the same regional determinations involving their labours and selections of content in connection to social production and the abstract nominal significations that we have in thought, speech and creative acts such as writing—hereby to be considered the form of semiotic representational production.
The Metaphysical origins of language. Phenomenological Reflections about language in M. Heidegger
In his most famous work, Sein und Zeit, M.Heidegger does a brief analysis of language in the frame of the being-in as such. In it, he relates this phenomenon with the opening of Dasein, understanding, affective disposition, listening and silence. Nevertheless, we consider that to reach a broader understanding of language from Heidegger's approach; we cannot limit ourselves to a Sein und Zeit, rather we must analyze his principal lessons and conferences about the topic and relate also to the complete ontological structure of Dasein when asking the question about being. Therefore, we propose that language understands, means and expresses the being from the complete ontological structure of Dasein and when it becomes everydayness, it drags language, which inevitably becomes gossip (Gerede). We use the phenomenological method, also applying for hermeneutics a synthesis of its main lessons regarding the topic approximately between 1920 and 1940. The conclusion is that, paradoxically, language understood as listening (Hören), poetically determines the return, the resolution (Entschlossenheit) and the opening (Entschlossenheit) of Dasein to the question of being in its fullness. En su obra central Sein und Zeit , M.Heidegger realiza un análisis sucinto del lenguaje dentro del marco del estar-en como tal. En él, relaciona a tal fenómeno con la aperturidad del Dasein, el comprender, la disposición afectiva, la escucha y el callar. Sin embargo, consideramos que si queremos alcanzar una comprensión más amplia del lenguaje desde la forma como lo abordó Heidegger, no podemos limitarnos a Sein und Zeit , sino que debemos analizar sus principales lecciones y conferencias en torno al tema y en relación además a la estructura ontológica completa del Dasein de cara a la pregunta por el ser. Proponemos por ello que el lenguaje comprende, significa y expresa el ser desde la estructura ontológica completa del Dasein, y que cuando está cae en la cotidianidad, arrastra al lenguaje, que degenera inevitablemente como habladuría (Gerede). Utilizamos el método fenomenólogico, pero aplicamos además para la hermenéutica, una síntesis de sus principales lecciones relacionadas al tema entre 1920