Navarro Kehakeelest

Navarro Kehakeelest

Joe Navarro koos Marvin Karlinsiga - Kehakeelest : kehakeele kiirlugemise kursus endise FBI agendi sulest. Varrak 2010

Inglise keeles lugesin seda täpselt aasta aega tagasi. Siis meeldis ka. Navarro esitab kehakeelt aimekirjanduslikus formaadis, kuid oluliselt paremini kui Pease seda teeb. Ehk on asi lihtsalt selles, et Navarro kirjutas 2007. aasta, mitte 80ndatel? Eitea. Nüüdseks on kogemus olemas, et isegi viiekümnendatel kirjutati teemast asjalikumalt kui Pease seda teeb (mulle ikka meeldib teda nöökida).
Eesti keeles oli seda raskem lugeda. Tähendab, esimene lugemine venis mitme päeva peale, sest iga lehekülg tõi mälus esile nüansse, mis ausalt öeldes olid aastaga kuskile (aju plastilisuse tõttu) ära kadunud. Pärast lõpetamist olin aga rahul, sest Navarro käsitlus on momendil saadavalolevatest tõepoolest kõige lihtsam ja tõsiseltvõetavamaid. Läksin kohe teisele ringile ja see oli kõigest mõnetunnine raund. Kui seda eest ära ei laenutata, loeksin kuu lõpus kordamiseks veel kord kiiresti üle.
Sain ka häid viiteid, mida proovin edaspidi jälitada. Muud pole tarviski öelda. Jätan siia tema käsitluse kümme käsku:

Ole ümbritseva keskkonna kompetentne vaatleja.
Kehakeele mõistmise võti on vaatluse kontekstis.
Õppige tundma ja dekodeerima kehakeele universaalseid sõnumeid.
Õppige tundma ja dekodeerima kehakeele idiosünkraatilisi sõnumeid.
Suheldes püüdke kindlaks määrata oma partnerite põhilisi käitumisviise.
Püüdke alati jälgida kehakeele korduvaid signaale - nii neid, msi avalduvad korduvalt kui neid, mis ilmnevad seeriate või klastritena.
Tähtis on otsida käitumises muutusi, mis võiksid märku anda mõtete, tunnete, huvi või kavatsuste muutumisest.
Oluline on õppida tundma ka kehakeele eksitavaid või valeteateid.
Teadmine, kuidas teha vahet end kindlalt ja ebakindlalt tundva inimese vahel aitab teil keskenduda kehakeele lahtimõtestamise kõige olulisemale.
Jälgi märkamatut.

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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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