Neogrammar and Semiótica - Aristotle

"Melancholy men are of all others the most witty." 

- Aristotle -

  

"Melancholy, the subject of our present discourse, is either in disposition or in habit. In disposition, is that transitory melancholy which goes and comes upon every small occasion of sorrow, need, sickness, trouble, fear, grief, passion, or perturbation of the mind, any manner of care, discontent, or thought, which causeth anguish, dulness, heaviness, and vexation of spirit, any ways opposite to pleasure, mirth, joy, delight, causing frowardness in us, or a dislike. In which equivocal and improper sense, we call him melancholy that is dull, sad, sour, lumpish, ill-disposed, solitary, any way moved, or displeased. And from these melancholy dispositions, no man living is free, no stoic, none so wise, none so happy, none so patient, so generous, so godly, so divine, that can vindicate himself; so well composed, but more or less, some time or other he feels the smart of it. Melancholy in this sense is the character of mortality. "Man that is born of a woman, is of short continuance, and full of trouble."1)

Does the Meta-Language exist? If so, every language needs to be equipped with relics, or archaic remnants, attributed by the dictator. However, the addressee might have failed to receive the exact message, therefore making it harder for researchers to find plausible evidence. Faced with the dilemma, it is advisable to gather some "intact" particles of languages which evidence the presence of the Meta-Language, or the "transcendental" being. 

By the term transcendental, almost all scientists recall something unknown, or unconscious; the universe is alive, but it is not thinking or feeling. But, every language user is a "conscious" being even though the (petite) mind might be just a surge of the Messenger. Is it possible that a petite mind is thinking, but that a grand mind, or the Meta-Language, is not, or unconscious? The academic fiasco committed by Jacques Lacan is that he considered object petit a to be a vacuum - something unconscious or still. SHE, the Meta-Language, writes her poems in her Uni-Verse. And, every poet is suffering from a disease. 

Melancholy, a symptom, is closely related to language. First, the French word mélancolie is a result of the combination between "méla(n)"(black) and "colie"(choler, bile, or gall). Then, what is 'choler'? When she is angry, cholera is epidemic: choler vs. chorea. Semiótica, or semiology in English,  is a study of both pathology and semantics: the Meta-Language reveals HER presence in the two-seemingly-different realms. 

Now, the Chinese word 膽(胆 in simple Chinese), choler, is needed to be analyzed in a linguistic way. The character 膽 possesses 言(parole); it might be "logical" to suppose that choler(膽 = 胆) is concerned with parole(言). Or, it is also possible that coincidence, or something "accidental", did combine the parole(言) with choler(膽 = 胆). More linguistic relics are needed.

胆(a simple Chinese character in contrast with the classic version 膽 used in Japan, Korea, and Taipei) means a container,or a vessel. More precisely, 胆 can be a space where a stuff or air can be injected. Another linguistic example which denies our myth is the expression 胆小鬼(dǎnxiǎoguǐ. a coward in English or caleur in French). 小鬼(a small demon) live in 胆(a vessel). Another coincidence? 

魔法瓶(まほうびん) is a Japanese idiom meant for a vacuum flask. Then, it might be "scientific" to concluded that something magical worked to represent the expression 魔法瓶(まほうびん) in the stuff vacuum flask. Or, it is also likely that just Chinese characters are haunted by sorcery - the "spelling" of the spelling bees. Then, European languages are needed. 

Isolierflasche(German) is a combination of "isolier"(isolate) and "Flasche"(disease = 病). 

Glasflasche = 유리병(琉璃瓶)

瓶(a bottle) is closely related to 病(a disease). Another "European" linguistic evidence might be langue vs. langueur. The French word langueur is slow, while clangueur(the cry of a bird) is speedy.

1) Robert Burton(1621, The Anatomy of Melancholy, What it is: With all the Kinds, Causes, Symptomes, Prognostickes, and Several Cures of it. In Three Maine Partitions with their several Sections, Members, and Subsections. Philosophically, Historically, Opened and Cut up) Cited from the preface.

2) The term metalanguage was originally suggested by Roman Jakobson and some other Russian structuralists to feature a language that makes assertions about other languages. Of course, they didn't suppose a language whose transcendental ego covers all languages - even those of insects. Here, my version of the Meta-Language is somewhat different from their approach; they tried to find some similarities in the context of artistic works, mainly because they might have thought that it's almost impossible to find "archaic remnants" or "traces" of the Meta-Language. 胆小鬼! 魔法瓶! 

Semióticathème

夢(梦)≒萝

A Modification of Freud's Theory on Dreams

20  Jan.  2013   ⓒ Lee, J. (neogrammar@naver.com)

It's time to broaden Freudian theories into the universe: subconscious streams, dreams, are possessed by all things.

萝

 ‘莪é蒿’(미나리)의 옛날 이름. 萝卜(무우) 

蒿

쑥(호) 짚(고)

1. 쑥, 사철쑥 2. 묘지(墓地) 3. 땅 이름 4. (김이)오르다 5. (향기가)나다 

6. 흐트러지다, 어지러워지다 7. 지치다, 소모하다(消耗--) a. 짚 (고) b. 볏짚 (고)

藁

(to be continued)

“There will be no unique name, even if it were the name of Being. And we must think this without nostalgia, that is, outside the myth of a purely maternal or paternal language, a lost native country of thought. On the contrary, we must affirm this, in the sense in which Nietzsche puts affirmation into play, in a certain laughter and a certain step of the dance.” (Derrida, Margins of Philosophy, trans. A. Bass (Chicago: University of Chicago Press, 1982). French 1972. recited from Gordon C.F. Bearn,  p.442)

“The child is innocence and forgetfulness, a new beginning, a game, a self-propelling wheel, a first motion, a sacred Yes-saying.” (Nietzsche, Thus Spoke Zarathustra, trans. R.J. Hollingdale (New York: Penguin, 1980), part 1, section 1. recited from Bearn. p.443)

N.B. The loco citato bold faces are due to my judgement.

In spite of some differences between Jacques Derrida and Gilles Delueze, both of them thought that no universality we can search for exists since we cannot find any fixed signification in a text. The identification of the "authentic" author is beyond our interpretation, or disseminated.1)

“The myth of a purely maternal or paternal language”2), or “a lost native country of thought”3)? The myth of Noah's Ark? The myth of the Babel Tower? Or, what are you talking about, Jacques?

Be more linguistic (1)! - Noah'e Gender

Suppose that there has been and will be a lost language, or UG. Then, some consistent paradigms need to be found. Or, they will signify themselves not as expected - machines cannot expect what the machinator has written; instead, they just responds to HER will, or wheel!

Now, it's just a guess! Like an thoughtful experiment favored by many natural scientists. See? Okay? Nope?

• The French word auteur(author) disseminates its sémème(sememe) into dénoyauteur, which implies “machine de guerre.” 4)
• The French word noyer(drown) or dénoyer(drain) is closely related to water - i.e.eau in French. 5)
• The French word noyau means a core, center, or pivot.
• The French word noyade refers to drowing.
• The extremely linguistically scientific or physical conclusion: the object of Lacan's objet petit a might be eau, where liquid are necessary or vital; the cute a is at the center of eau. 

More evidence? The notion “iteration” repetitively suggested by Gilles Deleuze is concerned with iter, i.e. a conduit or a pipe. Noah is a female with an iter, which disseminates objet petite a 6) into the world.

last updated as of 21 Jun, 2003 by Lee, J (neogrammar@naver.com)

The matheme of fantasy ($ <> a)

Be more linguistic (2)! - Straw Man

(to be continued)

Notes

1) As for the concept of Derrida's dissemination, a plethora of repetitions or iterations are visible in almost any text sought for the analysis of his philosophy - deconstructionism. One of those seemingly different iterations is as follows: 

“Texts disseminate the signification per se into nothing - beyond the traditional epistemology whether it is significant or non-significant, singular or plural.”

The original citation “텍스트는 의미와 무의미, 의미의 단수와 복수라는 그런 재래적인 인식론적 테두리를 벗어나서 의미 자체를 흩어 버린다”(김형효, 『데라다의 해체철학』, 서울: 민음사, 1993, p.25) is a disseminated part of another  “original ” text: “텍스트는 의미와 무의미, 의미의 단수와 복수라는 그런 재래적인 인식론적 테두리를 벗어나서 의미 자체를 흩어 버린다.” 이것이 산종(散種, la dissemination)이다. (김영한, 『포스트모던 시대의 세계관』, 서울: 숭실대학교 출판부, 2009, p.56).

2) Derrida, Margins of Philosophy, p.27 (N.B. Footnotes have been and will be written based upon “disseminated” information retrieved by Bearn, C.F., Differentiating Derrida and Deleuze, Continental Philosophy Review 33: pp.441–465, 2000. © 2000 Kluwer Academic Publishers. Printed in the Netherlands.)

3) Ibid. 

4) For more “disseminated” information on the notion of Gille's dissemination, just type “'machine de guerre” in your online machine - www.google.com. (N.B. Many of French consonants are "dead" in terms of phonology, but still "alive" like vestiges, or traces of écriture. Gilles was divided into Gille's with intention.)  

5) The articulation of eau is [o].

6) Jacques-Marie Lacan, alias Jacques Lacan, developed suggested the concept; for a better understanding,  she needs to reveal her gender. Thus, obet petit a needs to be transformed into objet petite a.

Original References 

Bearn, C.F., Differentiating Derrida and Deleuze, Continental Philosophy Review 33: pp.441–465, 2000. © 2000 Kluwer Academic Publishers. Printed in the Netherlands.

김영한, 『포스트모던 시대의 세계관』, 서울: 숭실대학교 출판부, 2009, p.56)

Disseminated References

Derrida, Margins of Philosophy, trans. A. Bass (Chicago: University of Chicago Press, 1982). French 1972.

Derrida, The Post Card: From Socrates to Freud and Beyond, trans. A. Bass (Chicago: University of Chicago Press, 1987). French 1980. Derrida, Writing and Difference, trans. A. Bass (Chicago: University of Chicago Press, 1978). French 1967.

Deleuze and Guattari, What is Philosophy?, trans G. Burchell and H. Tomlinson (London: Verso, 1994). French 1991.