{"id":7103,"date":"2007-08-07T17:34:27","date_gmt":"2007-08-07T17:34:27","guid":{"rendered":"http:\/\/www.earthwidemoth.com\/blog\/2007\/08\/07\/langer-philosop\/"},"modified":"2007-08-07T17:34:27","modified_gmt":"2007-08-07T17:34:27","slug":"langer-philosop","status":"publish","type":"post","link":"https:\/\/www.earthwidemoth.com\/blog\/2007\/08\/07\/langer-philosop\/","title":{"rendered":"Langer, Philosophical Sketches<\/i>"},"content":{"rendered":"\u23f3 Approximate reading time: <\/span> 4<\/span> mins<\/span><\/span>

Langer,
\nSusanne K. Philosophical Sketches<\/i>. Baltimore: Johns Hopkins Press, 1962. <\/p>\n

<\/p>\n

Quotations and crumbs:<\/p>\n

"On a New Definition of ‘Symbol’" , pp. 54-65
\nOn the different kinds of symbol use:
\n"The definition [of symbol] establishes but also restricts it; and it may happen
\nthat the most adequate and economical definition we can make in a fairly precise
\ncontext, such as the context of logical discourse in which ‘symbol’ has been
\ndefined, is incapable of yielding any derivative concepts that might serve other
\ninterests. It allows of no generalization, no wider sense<\/i>.
\nTherefore it cannot be extended to any very different frames of reference<\/b>"
\n(58). Langer prods at the epistemology that would have symbolic logic accord
\nwith a stabilizing mathesis (viz. strict reference) that prohibits
\nconnotation–"derivative concepts" and a "wider sense"…wider sense<\/i> like
\nthe "momentary configurations" and open spaces constructed out of connections
\n(i.e., conceptual neighbors)
\nRice discusses <\/a>
\nas a network<\/b> phenomenon, although Langer comes before the technological
\napparatuses and digital logics we are immersed in today (she, like Berthoff, is
\nwary of technology…they promote something more like a naturalist’s abstraction
\nbecause the positivistic epistemology of symbolic logic is on the side of
\nscience, is on the side, therefore, of technology, problematic though this is). <\/p>\n

Symbol: "any device whereby we are enabled to make an abstraction" (63).<\/p>\n

"This formulative function is common to all symbols, though in some it is
\nvery elementary. Any sign–for instance, the little noise that a word physically
\nis–by being conventionally assigned to any object, event, quality, relation, or
\nwhat not that it is to signify, bestows a conceptual identity on that designated
\nitem. Symbolization gives it form" (62). There is quite an expanse to
\ncross in correlating this to stance on symbolization as forming to the
\nproduction of distant readings in the form of abstract visual models. Here
\nLanger is not talking about models but symbols and their relations, where links
\napproximate meanings (and where there are limitless linkages in the realm of
\nconnotation). This redefinition of symbol, symbolic logic, and, as a
\nconsequence, symbol systems, echoes Richards on anchorage and relay; it
\nrepositions symbols in the sphere of rhetoric, performance, and imagination (as
\nconceptual<\/i> associations and relationships) as "discursive thought" and
\ncasts aside many of the wrongheaded presumptions about "scientific
\nsymbolization" (65). This is an extension and a reiteration of
\nPhilosophy in a New Key<\/i> (1951) and Feeling and Form<\/i> (1953). <\/p>\n

"Emotion and Abstraction", pp. 66-82
\nLanger presents a reunion of the emotive and the abstractive, sorting out the
\nintrinsic tie between thought, feeling, perception and explicit abstraction,
\nwhere the "play of felt processes" and the "play of impressions" blend as
\n"associational activity" (80). <\/p>\n

On explosives, imagination, and the naturalness of abstraction: "We have
\nvarious devices, accidentally discovered or deliberately designed for making
\nvery rarefied and strained abstractions, which empower us to construct our
\nadmirable mathematics and rather terrifying science" (69).<\/p>\n

"In the case of abstract conception, the role of sensory specialization
\norgans has long been recognized , since it resembles that of the selection or
\n‘taking out’ of features from the welter of experience, which abstraction is
\nsupposed to be" (71). What follows anticipates post-humanism–the
\ncomputational organ that performs the "taking out." Next (73), Langer goes into
\nthe brain science research of the early 60’s. <\/p>\n

"The Growing Center of Knowledge", 143-182
\nThis sketch begins with the growth and proliferation of knowledge–its
\naccumulation and divergence. Ref. the central nervous system, which does not
\ngrow, but stretches as a body grows.<\/p>\n

"Imagination is probably the greatest force acting on our feelings–greater
\nand steadier than outside influences like fear-inspiring noises and sights
\n(lightning and thunder, an oncoming truck, a raging tiger) or direct sense
\npleasure, even including the intense pleasures of sexual excitement. Only a
\nsmall part of reality, for a human being, is what is actually going on; the
\ngreater part is what he imagines in connection with sights and sounds of the
\nmoment" (146). More on imagination, 146-147. <\/p>\n

"What we do see, however, is that the most various things repeat a few
\nfundamental forms, by virtue of which we can use familiar events as models<\/i>
\nto understand new ones and tangible objects as symbols of intangible realities.
\nThis helps a person in two ways to cope with his world: in the first place, by
\nmaking great and remote parts or aspects of it conceivable, and secondly, by
\ngiving its homely, trivial contents a symbolic value. When ordinary acts like
\neating and sleeping, and common things like fire and trees and water, become
\nsymbols for the round of nature, human passion, and what not, they cease to be
\nsilly and separate items of experience, and take on significance as integral
\nfactors to the human scene" (155). Read this as the "homely, trivial
\ncontents" of disciplinarity become significant when modeled. More on 155.<\/p>\n

"The power of seeing one thing in another, which begets our metaphors and
\nconceptual models (the oldest of which are myths<\/i> of nature and human
\nlife), leads also to a characteristically human thought process known as
\nabstraction. By logical intuition we see not only what is ‘the same’ in
\ntwo widely different things, as for instance a burning candle consumed by its
\nflame and a living body consumed by its life, but also what makes them
\ndifferent" (157). The flame-body example seems hokey, but the function of
\nmodels as abstractions supporting correlation or touching off correspondences
\nand resemblances matches well with Pemberton’s discussion of models as "partial
\nisomorphs."<\/p>\n

"This is the constructive work of philosophy. It is by far the greater part
\nof that discipline; analysis shapes the problem and serves as a constant check,
\nbut logical construction is its real life. It requires imagination, skill in
\nmanipulating formal definitions, and above all a certain boldness and freedom of
\nmind to depart from traditional ways of thinking and talking, dispense with the
\nold and misleading models, and even dismiss the promptings of common sense with
\nlordly unconcern in the interest of abstract conceivability" (164-165). <\/p>\n

Phrases: key words (152), image (153), metaphorical meanings (153), models
\n(155)<\/p><\/p>\n","protected":false},"excerpt":{"rendered":"

\u23f3 Approximate reading time: <\/span> 4<\/span> mins<\/span><\/span>Langer, Susanne K. Philosophical Sketches. Baltimore: Johns Hopkins Press, 1962.<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"ngg_post_thumbnail":0,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"jetpack_post_was_ever_published":false},"categories":[124],"tags":[1808,639,706,1391,455,1541,445,1759,738,189,970,141,1809,257,477,963,1810,1229,1350,187],"class_list":["post-7103","post","type-post","status-publish","format-standard","hentry","category-models","tag-1808","tag-abstraction","tag-association","tag-concept","tag-emotion","tag-imagination","tag-knowledge","tag-langer","tag-logic","tag-metaphor","tag-mind","tag-models","tag-myth","tag-networks","tag-philosophy","tag-science","tag-sign","tag-symbol","tag-symbolic","tag-technology"],"yoast_head":"\nLanger, Philosophical Sketches - Earth Wide Moth<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.earthwidemoth.com\/blog\/2007\/08\/07\/langer-philosop\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Langer, Philosophical Sketches - Earth Wide Moth\" \/>\n<meta property=\"og:description\" content=\"\u23f3 Approximate reading time: 4 minsLanger, Susanne K. 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The reading, on the other hand, moves in a backward direction, filing through influences\u2026","rel":"","context":"In "Reading Notes"","block_context":{"text":"Reading Notes","link":"https:\/\/www.earthwidemoth.com\/blog\/category\/reading_notes\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":6623,"url":"https:\/\/www.earthwidemoth.com\/blog\/2006\/09\/15\/post-5\/","url_meta":{"origin":7103,"position":1},"title":"< >","author":"Derek Mueller","date":"September 15, 2006","format":false,"excerpt":"We have symbol names (tilde, ampersand, caret) and then, you know, symbol names (greater than, less than). Here's the crux: I need some suggestions for a better way of naming \"<\" and \">\". By the book, they're greater than and less than. 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If he didn't draw it (I can't find evidence that he did), are responses to the model's viability fueled instead by its proliferation as an abstraction pulled (like a\u2026","rel":"","context":"In "Dissertation"","block_context":{"text":"Dissertation","link":"https:\/\/www.earthwidemoth.com\/blog\/category\/dissertation\/"},"img":{"alt_text":"Rhetorical Situation","src":"https:\/\/i0.wp.com\/farm1.static.flickr.com\/192\/454209453_2c2afbec08_m.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":7028,"url":"https:\/\/www.earthwidemoth.com\/blog\/2006\/09\/01\/hesse-saving-a\/","url_meta":{"origin":7103,"position":5},"title":"Hesse, “Saving a Place for Essayistic Literacy”","author":"Derek Mueller","date":"September 1, 2006","format":false,"excerpt":"Hesse, Doug. \"Saving a Place for Essayistic Literacy.\" Passions, Pedagogies, and 21st Century Technologies. Eds. Gail E. Hawisher and Cynthia L. Selfe. Urbana, Ill.: NCTE, 1999. 34-48. Considering then-formidable digital avenues, such as home pages and listservs, Hesse issues a preservationist argument for the essay. 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