#hermeneutic

[charliefooks]

Heidegger's hermeneutic iteration

"Heidegger saw the hermeneutic process as cycles of self-reference that situated our understanding in a priori prejudices"

[jayther]

Professional Oaths

Subtext: "Interpretations of the Hermeneutic Oath differ."

[normfields]

The Postmodern Attack on Biblical Ethics

It is not possible to live the faithful Christian life while compromising with the Postmodern ideology. Postmodernism is explicitly opposed the biblical ethics. https://rumble.com/v3oclxg-the-postmodern-attack-on-biblical-ethics.html

[taliabhattwrites]

The most widespread form of transmisogyny within the queer community is denying trans women epistemic authority.

Which means: people do not believe us on our own experiences. They frequently assume any and all oppression we face must be mild or must simply be anti-effeminacy instead of "real misogyny". We are considered to be exaggerating the material consequences of bigotry on us and assumed to not experience various harms that we in fact do, including medical misogyny, sexual violence, CSA, being infantilized and dismissed, being inadequately represented (since most popular depictions of us are cissexist caricatures and do not authentically portray our lived realities!), and more besides.

Perhaps the most hysteria inducing aspect of this is being told that our testimony is not frequently dismissed, BY PEOPLE WHO ARE ACTIVELY DISMISSING OUR TESTIMONY ON HOW MUCH MISOGYNY AND DEGENDERING AND VIOLENCE WE EXPERIENCE.

We are not "new to oppression". We do not have to be taught what it is like to be feminized and dehumanized under patriarchy. We are painfully familiar with how misogyny operates and experience it regularly, in addition to having to justify even to "our" communities that we do in fact experience it!

That, my friends, is the core of transmisogyny: being dehumanized while being denied the right to even name one's oppression or have it be acknowledged as such!

[todays-xkcd]

Interpretations of the Hermeneutic Oath differ.

Professional Oaths [Explained]

Transcript Under the Cut

[8 Panels in a grid.]

Hippocratic Oath [Ponytail in a doctor's coat with her arm raised in pledge.] First, do no harm

Hyperbaric Oath [Cueball shaking.] First, acclimate to the pressure

Holographic Oath [A hologram of Ponytail fitzing in parts.] First, shimmer intangibly

Histrionic Oath [White Hat yelling, fists upraised.] First, whine and complain

Hydroelectric Oath [Megan sat in the cut-out wall for a giant turbine.] First, maintain your turbines

Hippodromic Oath [Ponytail in a chariot pulled by a horse.] First, race your chariot well

Hypnagogic Oath [Cueball, half-risen from bed in shock.] First, jolt awake just as you're drifting off

Hypergolic Oath [Cueball on fire.] First, burst into flame

[cosmicportal]

Ancient Egyptian statue of Pa-Maj. The basalt torso is entirely covered in ‘magical’ hieroglyphic texts and images of gods. 350-300 BC.

The engraved texts are incantations to be recited out loud for healing and protection against harmful creatures such as snakes and scorpions. Similar protective spells are written on ‘Horus stelae’.

[eesirachs]

forever thinking of god’s name being i am and i will be and i was. god in that sense is more like a verb, is he not?

yes—hashem’s tense with exod 3:14’s ʾehyeh ʾašer ʾehyeh is qal imperfect. a nonfinished verb

[sophiaphile]

The Curse finale interpretation

Ash's ascent/death, parallels to pregnancy, and "lived experience" in The Curse

There was a parallel between the way nobody believed or understood Asher when he was stuck in the tree to the way that pregnant people are treated while they are in labor (or even how women are treated in medical settings in general)

Ash's ascent/death

Nobody would believe Ash (besides Whitney who witnessed him floating inside the house and Moses who saw Ash float up into the tree) that he couldn't come down. Everyone who sees him projects their own interpretation of Ash's experience and intentions.

Dougie thinks Ash is running from his responsibilities because Dougie's dad did the same, and (from Dougie's POV), some men panic or even run away from their responsibilities once their partner is in labor or gives birth.

The neighbors from the community think that Ash and Dougie must be filming something because that's is their experience with these outsiders; they are TV people and act strangely, which can be explained by assuming that any weird behavior is a part of making a TV show. This explanation is also the best that they have for how Ash could possibly defy physical law (because it really isn't reasonable to assume that he just is breaking physical law in some way).

Ash repeatedly tells them that he will fly up. He tries his best to explain what he is going through, and he isn't doing the best job, probably because he's extremely afraid that he might die. I repeatedly tells Dougie and the first responders what he needs from them, and nobody listens. They think that Ash is delusional and that everyone else has a better understanding of the situation and therefore know what to do.

Connection to pregnancy

I think some of Ash's experience can be seen as analogous to what pregnant women (and women in medical settings in general) experience. Historically, doctors have been male, and they obviously have never been pregnant or gone into labor, and studies show that even women healthcare providers dismiss women and minorities in medical settings (it has to do with socialized biases in everyone, which I will come back to).

These professionals often dismiss a pregnant person's self-report of needing help, and a CDC report shows that 1 in 5 women report medical mistreatment while giving birth:

Approximately one in five (20.4%) respondents reported experiencing at least one type of mistreatment. The most commonly reported experiences of mistreatment were being ignored by health care providers, having requests for help refused, or not responded to (9.7%); being shouted at or scolded by health care providers (6.7%); having their physical privacy violated (5.1%); and being threatened with withholding of treatment or being forced to accept treatment they did not want (4.6%).

The same report found that the poorer the woman or more marginalized her background, the more risk of facing mistreatment:

Overall, 28.9% of respondents reported experiencing at least one form of discrimination during maternity care (Table 3), with highest prevalences reported by Black (40.1%), multiracial (39.4%), and Hispanic (36.6%) respondents. Overall, the most commonly reported reasons for discrimination were age (10.1%), weight (9.7%), and income (6.5%); reasons varied by race and ethnicity.

Initially Whitney planned to go to what was implied to be a better hospital. It feels like the show maybe wanted the viewer to expect that Whitney would die due to being at a "poor" hospital (and maybe she did; the finale went no full magical realism, imo). Benny and Nathan probably expected that viewers would immediately think or even assume that this would happen (drawing from our own biases, even if they are informed by statistics), which makes me think that Ash's experience is analogous to pregnant peoples' medical mistreatment.

In these medical settings, doctors frequently ignore a pregnant person's self-reports or requests for help, and instead, the doctors and medical staff (regardless of gender) tend to think that they know better or that the pregnant person is delusional/hormonal/emotional/etc. They dismiss their lived experience. Doctors have historically been male, so they have NO experience being pregnant, but they think they know better than the pregnant person, and even women who have been pregnant cannot speak for every woman. It is not rational to take your own experiences and extrapolate them to everyone else (which has been a common theme in the show: making assumptions based off of limited experience or socialized biases).

Like pregnant people facing medical mistreatment, Ash was ignored by health care providers Dougie and First Responders, had requests for help refused, or not responded to; he was shouted at or scolded by health care providers Dougie for running from responsibilities of becoming a father; and had treatment withheld (the anchored net that he repeatedly begged for) and was forced to accept treatment they did not want (tree branch cut off, sending him to his death).

Lived experience, hermeneutical gaps, and epistemic injustice

OKAY. So this comes back to (what I have taken to be) the overall recurrent theme of The Curse: lived experience, hermeneutical gaps/injustice, and testimonial injustice (which are forms of epistemic injustice, for anyone who is interested in learning more about this).

Hermeneutical gaps occur when a person or group lacks the concepts or terminology to describe their experience. Such gaps lead to hermeneutical injustice; Miranda Fricker describes hermeneutical injustice as occurring

when a gap in collective interpretive resources puts someone at an unfair disadvantage when it comes to making sense of their social experiences. An example of the first might be that the police do not believe you because you are black; an example of the second might be that you suffer sexual harassment in a culture that still lacks that critical concept . . . hermeneutical injustice is caused by structural prejudice in the economy of collective hermeneutical resources.

Before the term 'sexual harassment' came to be, people impacted by such harassment didn't have the concepts or terminology to be able to describe their experience or what they were going through; they were often dismissed as just being flirted with or they didn't even discuss their experience because even though the felt like something was wrong, they didn't have the concepts to articulate their experience, particularly to groups who do not have such experiences.

Here, Fricker describes hermeneutical injustice as:

. . . someone has a significant area of their social experience obscured from understanding owing to prejudicial flaws in shared resources for social interpretation . . . The wrong is analysed in terms of a situated hermeneutical inequality: the prejudicial flaws in shared interpretive resources prevent the subject from making sense of an experience which it is strongly in her interests to render intelligible.

So hermeneutical gaps (lack of conceptual resources [words or formed concepts] to describe experience) lead to hermeneutical injustice (where a person's experience is misinterpreted in a way that leads to harm or testimonial injustice).

Testimonial injustice occurs when one party (person or group) dismisses the credibility of another group (basically treating the marginalized person as though they are not a true knower).

An example might be Fernando trying to be heard about his knowledge of the community violence. Whitney dismisses him, thinking that she knows more about systemic issues. Ash takes advantage of this kind of injustice when he tries to cover his lie that Abshir, Nala, and Hani live in transitional housing once they bought the property they live in. Whitney called out the inconsistency, and Ash decided to exploit the lack of credibility marginalized people are usually extended. He says something like "honestly I don't know with them they say one thing then another," implying that they are dishonest.

Connecting Ash's ascent/death and medical mistreatment of pregnant people with overall themes in The Curse

ANYWAY. Pregnant people in labor go through a unique experience, and sometimes they lack the concepts necessary to explain their experience in a way that medical professionals will "understand" or take seriously (hermeneutical gap leading to hermeneutical injustice). Further, medical professionals dismiss a pregnant person's testimony and treat them like they are not credible while the medical professionals work from their own assumptions or formal medical knowledge (testimonial injustice).

Asher does not have the concepts to describe what he's going through. Nobody has experienced what he experienced, and the experience is new to him, so he doesn't know how to convey what he experiences in a way that Dougie and First Responders will understand. Further, Dougie and the First Responders dismiss Ash's testimony and treats him like he's not credible while Dougie and the First Responders work from their own assumptions or ascriptions of Ash's intentions.

Throughout the show, our main characters have made assumptions about poor people, natives, and their own employees. Many of these assumptions arise out of dismissing or discrediting the experiences of others in favor of their own interpretation of events or others' intentions. Whitney (and Ash) thinks she knows what's best for Las Espanola, even though she lacks the lived experience or even the proper educational experience to understand the complex nature of amending systemic injustice. She is like the medical professionals and First Responders who do not listen to the lived experiences (self-reports) of what people want or need.

This behavior necessarily implies that the people she's helping don't know what's best for themselves, which implies that Whitney has some kind of expertise that qualifies her to intervene on their behalf. She actually doesn't; she has no qualification other than she happens to have rich parents, which doesn't really qualify a person for any kind of job, especially one as complicated as amending economic or social injustice.

I didn't expect there to be growth on behalf of the characters (largely because people have pointed out that Safdie brother projects rarely involve any kind of meaningful growth or resolution; they have bleak outcomes), but in the finale, I thought that Whitney (and Ash) had grown. She expresses jealousy and bitterness that Cara was receiving national attention for leaving the art scene while her and Ash's show wasn't even aired; it ended up being direct to app content. She uncharitably criticizes Cara for disliking exploitive collectors, and Whit says that she thinks that Cara quit because no one bought her work. Ash jokes that maybe if Whit quits her project to work in a massage parlor, maybe people will write about her too. Whit bitterly jokes back that she would need some kind of cultural sob story like saying she was making a statement on the Holocaust. Ash says he knows that she's making joke that selling her art retraumatized her but goes on to point out that native people have gone through a lot, which he says that he fully understands where Cara is coming from and that people process tragedy in their own way (discussing Mel Brooks), and Whitney finally concedes that she probably shouldn't be talking the way she is and that she doesn't have that lived experience. He assures her that he considers her Jewish (and that she can make such jokes), but I think the takeaway is that—on some level—Whitney has gained some self-awareness and realizes that her experiences shouldn't inform the way she interprets other peoples' choices and intentions.

The concepts I discussed here might also be connected to the Dunning-Kruger Effect, which is the phenomenon that people (at any level of intelligence or education) learn something and think that they have a better understanding of what is going on than they actually do. When people (like Whitney) decide to act on such false assumptions of self-evaluation, they are likely to make mistakes or perpetuate injustice.

tldr; the real curse (imo) is the insidious implicit biases that are socialized into us and lead us to making assumptions about others' experiences and intentions. These assumptions ultimately create barriers that limit social understanding and social progress. If we all take a moment to examine why we reasoned as we do or where we get our ideas about people who don't share our ethnic, economic, gendered, religious, etc. background, we might find that we are missing the necessary lived experience (a hermeneutical gap) to understand where they might be coming from. Instead of assuming intent or competency or dismissing or being suspicious, we should all charitably interpret others to try to assume the best in and most of other people. It is what we would want others to do for us. Performing this kind of empathy will ultimately lead to developing the necessary empathy to overcome such biases by habit alone, which will create a more compassionate, empathetic, and understanding world, while also deepening and enriching our own lives and the lives of others by celebrating our plurality.

When we allow certain ideas into our head, they become very real to us, and when we act on those ideas without examining them carefully, those false beliefs can cause real harm.

[back-on-my-bullsh-again]

I studied philosophy in university focusing specifically on epistemic injustice. I still keep up on the literature and was reading about hermeneutical injustice- the processes that cause dominant hearers to ignore, misunderstand, or avoid engagement with marginalized speakers' knowledge. It's really interesting. Where I find myself getting stuck is it is always framed in terms of a dominant subject in conversation with a marginalized subject, which sure makes sense in some contexts. It just doesn't really apply to situations like the intracommunity discourse happening within the trans community. Using this framework really just continues the mindset of a lot of people who can only conceive of trans masc discussion of our own struggles as accusing trans femme people of oppressing them.

I really wish that the epistemic injustice thinkers hadn't built their entire theory based on the oppresser-oppressed binary. It doesn't work for many reasons and it makes the framework incompatible with discussions of transandrophobia because, in my view at least, it's not about a "dominant" hearer not listening to me. It's my epistemic equal not hearing me. It is other marginalized people who are not able to hear me because they only perceive me as the dominant speaker. But I don't believe that in most conversations there is ever a truly dominant subject. I think until we get past that mindset, we're going to keep talking past each other.

This felt like it made way more sense in my head. Maybe I'll revise it later.

[atthebell-moved]

headcanons do not have to have any canonical basis i don't know why i continue to see people be like "actually such and such character is [blank]-coded and here's why" when it's just blatantly a headcanon. i headcanon characters as trans and so do a million people, that doesn't mean they're trans coded. they aren't! like rarely are they actually coded as such! and that's fine! your headcanons do not have to have any place in the canonical text. they are a form of interpretation.

to me it feels like people have completely lost the thread of what a headcanon should be (ideas about characters/narratives that may pull from more orthodox interpretation but can sometimes just be "i like snakes and want this character to be a snake hybrid") and instead now have decided that headcanons must have basis in the text and must be provable and convincing to other fans. if someone doesn't like your snake hybrid propaganda ("think about how cool heat pits would be!!") that's fine. people have different wants out of headcanons. but the notion that yours MUST be provable and must be THE correct interpretation of the text is ridiculous.

it also feels connected to the level of fanservice people expect from media-- popular headcanons are expected to be acknowledged by creators and sometimes incorporated themselves, so proving yours is the most feasible becomes incentivized so that it gets canonized. again, not how interpretation ought to work. we're not doing fandom apologetics here. someone else's deer hybrid headcanon is not going to ruin your chances of snake hybrid billy becoming part of your favorite show.

headcanons are supposed to be fun and significant to you personally, not universally accepted ideas about the characters.

[sarasade]

Claudia, Viren & The Very Real Parent-Child Dynamics of The Dragon Prince

Sometimes I wonder if I come across like I try to defend Claudia too much. That's not my intent at all. I just think she deserves more and better critique.

The Point I guess

Personally, I really connect with Claudia's brand of messy, unflattering and even pathetic rage and grief much more than the dignified and mature ways Callum and Ezran handle things (More on that later). Maybe this sounds unflattering but Claudia being also kind of an asshole really speaks to me. Like that's the kind of teenage girl I'm the most familiar with and we don't have enough media that has nuanced takes on this sort of troubled character. Exploring negative or even anti-social traits and impulses in fiction, especially in women, is kind of undervalued in my opinion. Those are part of humanity and therefore part of us and this impulse to completely reject them doesn't benefit anyone really.

Finally, some wholesome father-daughter relationship rep in media!

My way to view fantasy media is about how it can artistically portray something true to real life. That's why I'm the most invested in this kind of reading of the text. Fantasy media is often dismissed as mere escapism even by the fantasy fans themselves (*side eyes the dude bro Witcher fandom*) which ignores the emotional depths it can reach by approaching difficult subject matter more metaphorically.

Inject Viren & Claudia's Father-Daughter Dynamic Straight into My Veins

There is something viscerally real about Claudia and Viren's relationship. I've seen this kind of father-daughter dynamic play out in real life many times where the child gives and gives and gives yet the parent takes it all for granted until it's too late and the parent-child relationship is just a mangled corpse of its former self, way too damaged to ever be truly repaired.

Like if you've had a difficult relationship with your parents it can feel similar to how s4-5 Claudia struggles to keep Viren alive while Viren hesitates. The child is the one who tries to fix things in the relationship while the parent is in denial or completely oblivious. Viren doesn't really try to connect with Claudia further in s4-5. It almost seems like he's completely emotionally unprepared to have that conversation and oh boy if you know any boomer parents that's pretty damn realistic. He just sort of gives up and acts completely passive because he's so out of touch with his emotions.

There is also this aspect of your parent aging and then one day you realise that you, the child, are the one who has more power in the relationship. It's a universal experience. These are just some of the ways I can see Viren and Claudia's relationship in seasons 4 and 5 metaphorically portray real life parent-child dynamics. There is a lot of emotional truth to how TDP approaches these relationships even when the story itself is an over the top fantasy romp.

How much Viren relies on Claudia is revealed little by little: She got the unicorn horn for the spell that killed Avizandum, she got the dragon horn that helped them cross the lava to Xadia in s3. It's set up really subtly how there is almost this parentification of Claudia like she's the one who took her mother's place as the emotional center and caregiver of the family after Viren and Lissa divorced. It's a lot of pressure to put one a child to say the least. This extends to Soren and how he is treated as the scapegoat of the family when Claudia is the Golden Child. This sort of treatment of Claudia and Soren by Viren is probably the most common analysis of their family dynamic as far as I can tell.

You ever heard of the thing called "eldest daughter syndrome"?

Eventually Claudia's most admirable and positive traits get corrupted (insert here an analysis of the corruptive nature of the dark magic as a plot device). It's like this perversion of feminine nurturing instinct society values and enforces in girls. Claudia's love is not domesticated but something that's so all consuming it destroys everything in its way. In s 4 she insists Viren has to live. She does everything in her power to keep her family together even against the wishes of her loved ones; first it was healing Soren in and then it was bringing Viren back to life in s3. Claudia has fully internalised her role as the caregiver to the point of self-imposed victimhood.

All The Characters Have a Part to Play

Since TDP is meant for an all-age audience (And later for teens and up since they hiked up the age rating) all the younger characters Callum, Ezran, Rayla, Claudia and Soren collectively represent the kind of different and difficult feelings parental abandonment and neglect can cause. A real person most likely feels all of these emotions at some point of their life but in fiction they need to be spread out among different characters or the story wouldn't work as, well, a story.

"she was a mage girl committing warcrimes, he was an elf boy vibing in the woods, can I make it anymore obvious"

I'd gladly read some more critical takes on Claudia's character. There is something very interesting there about Claudia and Terry's relationship for example. Terry is clearly very enamored with Claudia whom he perceives as someone very vulnerable and in need of help. Terry isn't wrong exactly but it does get problematic when he goes to great lengths to protect Claudia to the detriment of his own wellbeing. While TDP itself doesn't draw attention to it there are also the racial and gendered elements, both implicit and explicit, because of Claudia's fantasy racism and because of Terry being a non-white trans boy character as well. Claudia is the most powerful dark mage in Xadia when Terry is just a normal guy. Given the context of the show there is a power imbalance there.

tHÖ END

Why I'm laying this all out is that I think the Internet would be a better place if people didn't try to constantly find an objective "right" way to view a piece of media but instead were somewhat transparent about what they personally got out of it. I think this Viravos meta is the most popular thing I've written so far and I tried to explain my approach in detail because I don't want people to go "look this person says Viravos is canon!". Jokes are fine of course but taking it too objectively ignores the fact that analysing subtext is valuable on its own.

Idk how to end this. Here, have this meme.

[apesoformythoughts]

‘Thus when one man says to me, “Moses meant what I think,” and another “Not at all, he meant what I think,” it seems to me the truly religious thing to say, “Why should he not have meant both, if both are true; and if in the same words some should see a third and a fourth and any other number of true meanings, why should we not believe that Moses saw them all, since by him the one God tempered Sacred Scripture to the minds of many who should see truths in it yet not all the same truths?”

Certainly—and I say this fearlessly and from my heart—if I had to write with such vast authority I should prefer so to write that my words should mean whatever truth anyone could find upon these matters, rather than express one true meaning so clearly as to exclude all others, though these contain no falsehood to offend me. This being so, I would not be so rash, O my God, as to believe that so great a man did not merit this gift at Your hands. When he was writing these words he wholly saw and realised whatever truth we have been able to find in them—and much beside that we have not been able to find, or have not yet been able to find, though it is there in them to be found.’

— St. Augustine’s Confessions (XII, xxxi)

[taliabhattwrites]

My critique of cultural anthropology and academic transmisogyny, "The Third Sex", will be published in a few days. Here's the introduction.

This Machine Builds Fascists

Consider a mechanism whose sole function is to classify all inputs it receives as one of two categories: One and Zero. The inputs, it must be said, vary greatly in temperament, expression, embodiment, internality, and so on, but that isn’t as much of a hurdle for the machine as it seems. It has been programmed with a few simple lines of code that enable it to differentiate between Ones and Zeroes within acceptable margins of tolerance. Ones tend to look and behave like this, Zeroes tend to be like that. These truisms are crude, simplistic, and even reductive, true, but they work. As such, the machine chugs on, happily reducing complex inputs to a blunt binary classification, its delivery-day code having been deemed “good enough”.

Of course, there is still the matter of how the machine should behave when its schema fails, when it is presented with inputs that do indeed prove to be too ambiguous to easily classify. For however high the correlation between traits, sometimes a specimen that simply defies easy categorization will confound its decision-making, often enough to pose a problem. Does the code need to be updated? Almost certainly, but legacy code is a stubborn thing, mired in dependencies and versioning faff, deeply resistant to the most perfunctory of edits. Too many now rely on this iteration of the machine, on this particular instantiation of its logic, and it is almost universally agreed that any changes are best handled downstream—at least, among those with the power to change it.

The machine and its users are thus forced to consider: In the case of an “error”, a “mistake”, so to speak, is it better to classify something as a One or a Zero?

Well, that’s an easy enough decision. The Ones, you see, are quite important, are believed to play a rather critical role in the affairs the machine oversees. The Zeroes … sure, they’re certainly important too, in their own way, in the way everything worth categorizing is—but the Ones! It’s really all about the Ones. You can’t quite go around just calling anything a One, you have to be certain.

So the module is attached and business proceeds without interruption. The machine spits out Ones and Zeroes like it’s supposed to, like it always has and supposedly always will, a binary system choosing between two options. Yet, anyone who knows a little too much about its inner workings is perfectly aware that the machine’s neat bifurcation isn’t all that neat. Truthfully, the machine has three outputs: One, Zero (with a degree of confidence), and “NULL”. It’s just that the exceptions are caught and sorted into the Zero-category, because that method of handling the machine’s limitations still keeps things running smoothly. It’s not much of an issue at all, and there’s no real need to examine the machine any further.

No need to pay attention to the way its NULL exceptions keep rising in volume.

No need to examine it for any shortcomings, oversights … or any weaknesses.

[omegaphilosophia]

The Philosophy of Natural Language

The philosophy of natural language is a branch of philosophy that explores the nature, origins, and use of language as it is naturally spoken and understood by human beings. It involves the study of how language functions in communication, the relationship between language and thought, the structure and meaning of linguistic expressions, and the role of context in understanding meaning. This field intersects with linguistics, cognitive science, logic, and semiotics, aiming to understand both the abstract properties of language and its practical use in everyday life.

Key Concepts in the Philosophy of Natural Language:

Meaning and Reference:

Semantics: One of the central concerns of the philosophy of natural language is the study of meaning, known as semantics. Philosophers explore how words and sentences convey meaning, how meaning is structured, and how language relates to the world.

Reference: Reference is the relationship between linguistic expressions and the objects or entities they refer to in the world. Philosophers like Saul Kripke and Hilary Putnam have contributed to understanding how names, descriptions, and other expressions refer to things in the world.

Pragmatics:

Context and Meaning: Pragmatics deals with how context influences the interpretation of language. It examines how speakers use language in different contexts and how listeners infer meaning based on context, intentions, and social norms.

Speech Acts: Philosophers such as J.L. Austin and John Searle have explored how utterances can do more than convey information—they can perform actions, such as making promises, giving orders, or asking questions.

Syntax and Grammar:

Structure of Language: Syntax is the study of the rules and principles that govern the structure of sentences in natural languages. Philosophers and linguists investigate how words are combined to form meaningful sentences and how these structures relate to meaning.

Universal Grammar: The concept of universal grammar, proposed by Noam Chomsky, suggests that the ability to acquire language is innate to humans and that there are underlying grammatical principles common to all languages.

Language and Thought:

Linguistic Relativity: The Sapir-Whorf Hypothesis suggests that the structure of a language influences how its speakers perceive and think about the world. Philosophers debate the extent to which language shapes thought and whether different languages lead to different cognitive processes.

Conceptual Frameworks: Language is often seen as providing the conceptual framework through which we interpret the world. Philosophers examine how language structures our understanding of reality and whether it limits or expands our cognitive abilities.

Philosophy of Meaning:

Theories of Meaning: Various theories of meaning have been proposed in the philosophy of language, including:

Descriptivist Theories: These suggest that the meaning of a word or phrase is equivalent to a description associated with it.

Causal Theories: These argue that meaning is determined by a causal relationship between words and the things they refer to.

Use Theories: Inspired by Ludwig Wittgenstein, these theories claim that the meaning of a word is determined by its use in the language.

Language and Reality:

Metaphysical Implications: Philosophers explore how language relates to reality, including how linguistic structures might reflect or distort our understanding of the world. This involves questions about whether language mirrors reality or if it plays a role in constructing our experience of reality.

Ontology of Language: This concerns the nature of the entities that linguistic expressions refer to, such as whether abstract objects (like numbers or properties) exist independently of language.

Communication and Interpretation:

Hermeneutics: Hermeneutics is the study of interpretation, particularly of texts. Philosophers in this tradition, such as Hans-Georg Gadamer and Paul Ricoeur, explore how understanding is achieved in communication and how meaning is negotiated between speakers and listeners.

Ambiguity and Vagueness: Natural language often contains ambiguity and vagueness, where words or sentences can have multiple interpretations. Philosophers study how these features affect communication and understanding.

Language and Social Interaction:

Language as a Social Phenomenon: Language is inherently social, and its use is governed by social norms and conventions. Philosophers study how language functions in social contexts, how power dynamics influence language, and how language can both reflect and shape social structures.

Language Games: Wittgenstein introduced the concept of "language games" to describe how the meaning of words is tied to their use in specific forms of life or social practices. This concept emphasizes the diversity of language use and the idea that meaning is context-dependent.

Evolution of Language:

Origins of Language: Philosophers and cognitive scientists explore how language evolved in humans, the relationship between language and other forms of communication in animals, and the cognitive capacities required for language.

Language Change: Natural languages are dynamic and constantly evolving. Philosophers study how languages change over time and what this reveals about the nature of meaning and communication.

Critique of Language:

Deconstruction: Philosophers like Jacques Derrida have critiqued traditional notions of language and meaning, arguing that language is inherently unstable and that meaning is always deferred, never fully present or fixed.

Critical Theory: In the tradition of critical theory, philosophers analyze how language can perpetuate power structures, ideologies, and social inequalities, and how it can be used to resist and challenge these forces.

The philosophy of natural language offers a rich and complex exploration of how language functions, how it relates to thought and reality, and how it shapes human interaction and understanding. By examining the nature of meaning, reference, context, and the social dimensions of language, philosophers aim to uncover the fundamental principles that govern linguistic communication and the role of language in human life.

[weil-weil-lautre]

For as triumphant as the march of modern science has been, and as obvious as it is to everyone today that their awareness of existence is permeated by the scientific presuppositions of our culture, human thought is nonetheless continually dominated by questions for which science promises no answer.

Hans-Georg Gadamer, Philosophical Hermeneutics, 107

[cosmicportal]

“The excellence of the soul is understanding; for the man who understands is conscious, devoted, and already godlike.”

~ Hermes Trismegistus