The Definitive Book of Body Language

The Definitive Book of Body Language

Allan & Barbara Pease - The Definitive Book of Body Language. Pease International, 2004. 404 lk

Esimene kehakeeleteemaline raamat neist kaheksast, mille plaanin käesoleva kuu jooksul läbi lugeda. Kuna see on esimene, on see kindlasti ka kõige mõjusam (ühtlasi üks mahukamaid). Allan Pease kirjutatud on neist kaheksast veel üks, mis on peaaegu kolm korda lühem ja mille kavatsen läbi lugeda viimasena.
Raamat on paeluv, õpetlik ja kergestiloetav. Selgitused on meeldejäävad, osad rikastatud huumoriga, rohkesti on illustratsioone. Paljude asjade puhul jutustatakse natuke ka ajaloost, mis loob üpris hea kujutluse kust kultuurilised nüansid pärinevad. Hea näide on erinevus Lääne ja Jaapani suhtumises nuuskamisse. Põhjus miks me Eurooplased peame nuuskamist igat kombekaks ja ei samasta seda toimingut nt tagumiku pühkimisega peitub tuberkoloosis - Euroopas levis see niivõrd agaralt, et valitsused pidid sekkuma ja nuuskamise muutma aktsepteeritavaks nähtuseks (pean veel uurima kuidas).
Lahti on mõtestatud enamik argiseid poose ja liigutusi, mistõttu pärast raamatu lugemist võib inimestele vaadata täiesti uue pilguga. Tihti võrdlevad autorid inimest ahviga ning toovad esile asju, mis meid eristavad, kuid mis on pärast sadu aastatuhandeid siiski jäänud sarnaseks. Rõhku on asetatud ärikeskkonnas toimimisele. Isegi nii väga, et õpetatakse, kuidas oma kabinetti ümber seadistada, et luua kas õdusat või autoriteetsed keskkonda.
Kokkuvõttes on see köide niivõrd laiahaareline, et puudutab pm kõike alates kaugustest ja lõpetades pupillomeetriaga (mille olemasolu oli paras üllatus). Muidugi viitatakse korduvalt ka Paul Ekmanile ja FACS-ile. Mitmed lõigud raamatust olen enda jaoks ka emakeelde tõlkinud, et paremini meelde jätta. See on raamat, mida varem või hiljem loeks uuesti. Ja siis uuesti. Ja uuesti.

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Real understanding of any scientific subject must include some knowledge of its historical growth; we cannot comprehend and accept modern concepts and theories without knowing something of their origins - of how we have got where we are. Neglect of this maxim can lead to that unfortunate state of mind which regard the science of the day as finality. (Cherry 1977: 32)

We should temper reading by writing, and reciprocally, so that the written composition gives body (corpus) to what has been obtained by reading. Reading collects orationes logoi (discourses, elements of discourse); we must make a corpus of them. (Foucault 2005: 359)

The existence of the inner book, along with unreading or forgetting, is what makes the way we discuss books so discontinuous and heterogeneous. What we take to be the books we have read is in fact an anomalous accumulation of fragments of texts, reworked by our imagination and unrelated to the books of others, even if these books are materially identical to ones we have held in our hands. (Bayard 2007: 85-86)

The post-Cubist function of quotations in collages emerges with particular clarity in the early notes of Eisenstein, who wrote in 1928 that "an entire treatise can be made by composition of quotations." In his later works, in which compositions of quotations are often used, he himself explains them (in the spirit of the "linear style" of quotations) by a desire for "minimal distortion." (Ivanov 1976b: 323)

A person may be interested in scientific statements for their own sake (interested in collecting them as a person may be interested in collecting butterflies); a person may have knowledge and the increase of knowledge as his goal. (Morris 1949: 128)

In non-literate society, of course, there are usually some individuals whose interests lead them to collect, analyse and interpret the cultural tradition in a personal way [but] it is still evident that the literate individual has in practice so large a field of personal selection from the total cultural repertoire that the odds are strongly against his experiencing the cultural tradition as any sort of patterned whole. (Goody & Watt 1963: 335)

A different language is too often taken for stammering, a nonconformist virtuosity is misinterpreted as formlessness, exquisite variability is confused with cruelty, intentional enigmatic indefiniteness is deplored as the disappointing obscurity or fragmentariness of a mere neglected sketch, and in the stupendous interplay of symmetry and disequilibrium onesided critics are prone to overlook the harmony and to observe nothing but chaos. (Jakobson 1981[1967b]: 498)

I am convinced that there must still be a number of other concepts or models of potentially systemic generality scattered in some (un)fairly unknown works of disappeared or living researchers. We should dive for them in the deeps of literature. (François 1999: 217)

The selections included are of such a nature that readers who feel that the study of the history of systematic social theory is a waste of time will have occasion to ponder how thoroughly our predecessors have plagiarized many of our best ideas. (Meyer 1956: 166)

This, we may conceive, would be no small Advantage to the Knowledge of a thinking Man, if all his past Thoughts and Reasonings could be always present to him. (Locke 1741a: 115)

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