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First of all, it should be noted that in the myth the first two elements absolutelyobvious (in contrast to what occurs in other semiologicalsystems, one is not "hiding" behind the other, both are given to us HERE IN THIS PLACE (anot that one is here and another in there somewhere). It isparadoxically, myth HIDES NOTHING; its function is todeformation, but not in concealment. The concept is not latent in relation toform; there is not the slightest need to resort to the subconscious toto give an interpretation of the myth. Obviously, we have here two different typesmanifestation: form given to us directly and, in addition, it hassome extent. Again and again it must be emphasized that this is a fullydue to the linguistic nature of the mythological meaning: sincemeaning already has a certain meaning, it can manifestonly through some material medium (as in the languagethe signifier remains mental nature). If the myth of the acts interpretationform, meaning the length of the line (BECAUSE I am a LION); ifa myth is a sight, his movement is multi-dimensional (inthe center of the image, we see the African uniform of a soldier, above the blackness of hisface, left hand raised in greeting, etc.). Thus, the elementsforms occupy relative to one another to a certain place they are inwith respect to adjacency; method demonstration form in this casespatial. On the contrary, the concept is given as a kind of integrity, heis something like a nebula, more or less vagueclot views. Elements of the concept are linked by associative relationsit is not based on the length and depth (although perhaps this metaphortoo spatial); the method of demonstration mnemonic.
The relationship between concept and meaning in myth is essentially a relationDEFORMATION. Here we see a certain formal analogy with complexsemiological system of a different kind, namely the system of psychoanalysis. Likehow Freud the latent meaning of behavior deforms its overt meaning,and in myth the concept deforms the meaning. Of course, this deformation becomespossible only because the very form of the myth is constituted by linguistic meaning. Ina simple system like the language, the signified nothing could deform themsince arbitrary, hollow meaning does not render him anyresistance. But in the myth the situation is different, it has a meaning astwo sides: one is substantial - it is meaning (a story with a lionAfrican soldier), the other side is devoid of content is a form(BECAUSE I AM CALLED LION; AFRICANIZED FRENCHARMY-GIVE-HONOR-THE FRENCH FLAG). Appar, concept deformsthe content side, it makes sense: Leo and African soldiers loseits history and turn into an empty figure. An example of the rule in Latingrammar distorts the act of naming the lion in all his specificrandomness: also the concept of the "French Empire" makes disorder in the systemprimary language violates the narrative of facts, relating to thesalute to Africans dressed in a soldier's uniform. N????? suchdeformation does not lead to complete disappearance of the sense; and the lion and Africanpresent in myth, because the concept needs them, they would cuthalf, taking memory, but not existence; they persist in theirsilence and at the same time talkative, their language is entirely received inthe service concept, namely the concept deforms the meaning, but does not eliminate itthis contradiction can be expressed as: concept alienates sense.
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