The Beginnings of European Theorizing: Reflexivity in the by Barry Sandywell

By Barry Sandywell

In quantity One Barry Sandywell defined and defended a relevant position for reflexivity within the human sciences. during this moment both amazing quantity, he reconstructs the origins of "European" mirrored image.

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By Barry Sandywell

In quantity One Barry Sandywell defined and defended a relevant position for reflexivity within the human sciences. during this moment both amazing quantity, he reconstructs the origins of "European" mirrored image.

Show description

Read Online or Download The Beginnings of European Theorizing: Reflexivity in the Archaic Age: Logological Investigations: Volume Two PDF

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Extra info for The Beginnings of European Theorizing: Reflexivity in the Archaic Age: Logological Investigations: Volume Two

Sample text

This also finds expression in the tension between the narrative heteroglossia of myth and the centripetal motive of religious systematization and liturgical correctness. The elimination of the carnivalesque from oral traditions isolates one strand of the process by which verbal poiesis evolves into mythology and, appropriately systematized and domesticated, enters the soteriologies and cosmologies of ‘religious orthodoxy’. From being a provocative occasion and stimulus of reflexivity (as in the ethical content of riddles, parables, gnomic sayings, and fables) the lessons of myth are incorporated into the normalizing offices of religious codification.

Mythologies work, in Kenneth Burke’s apt phrase, as equipments for living. Just as the first instruments have little to do with propositional truth, mythic thought cannot be said to be either true or false; myth operates according to other criteria (such as the successful reduction of existential anxiety, the erosion or strengthening of the ego, the social production of collective hope, fiduciary anticipation, wonder and pleasure, humour and tact); its symbols are not concepts or categories, but collective icons of experience, means of empowering existence in the face of non-sense.

Concrete temporal distinctions as socially significant dimensions of human existence are established by mythic practices (Elias, 1992). Or, to preserve the emphasis we have placed on semiopraxis: the social organization of time is an effect of mythic categorization. Similar considerations hold for the construction of social space. Ritualized performances eventually assume the status of a sacralized ‘field’ of cultural communication (for example, where special times and locations, idiolects, costumes, objects, etc.

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