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Thus, words do not form thin films, duplicatingthe idea from the front; they call for thought, pointing toher, but primarily from the inside, among all those representations,representing other views. The classical language muchcloser than it suppose to believe that heto detect, but it is not parallel thereto; it is included in itnetwork and Wodan in the fabric, which she deploys. Language --it is not an external manifestation of thought, but the idea of it. And thus the language becomes invisible or almostinvisible. In any case, he became so transparent tothe idea that his own existence ceases to beproblem. The Renaissance stopped before a rudethe fact of existence of language: in the thick of the world, he was somehowtype, mixed with things, or hidden beneath them, signs,presented in manuscripts or on pieces of books. And all thesepersistent signs appealed to the second language -- the language ofcomment, interpretation, scholarship-in order to maketo speak and to lead finally in motion sleeping in their language;the existence of language preceded, as if in silent stubbornness, towhat could be read in it, and the words which he madesound. Since the XVII century it is holistic and strangethe existence of language is eliminated. It doesn't seemmore the hidden mystery features: it still is notdeployed in the theory of value. To the limit of concentrating the thought,one could say that classical language does not exist,but he has his whole existence is expressed inits role in the expression of views, but it sure is limitedand in the end exhausted. Language has no more or otherplace, except for representations or other values in it: heexists in the space, that representation canto put in order.
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