Semantika (Õim)

Semantika (Õim)

Õim, Haldur 1974. Semantika. Tallinn : Valgus

See raamat läks lappama just nagu eelmine lingvistikateemaline. Algus hea ja tuttav ning lõpus pikk ja tüütu joru mingist kindlast valdkonnast (siin generatiivne grammaatika, Lyonsil foneetika). Sellest hoolimata oli enamus käesolevast mõnus lugemine. Võib-olla selle pärast, et enamus selle sisust on ühel või teisel moel kas loengutes või teistes teostes rohkemal või vähemal määral juba antud. Ilmselt mõjukas raamat. Tsiteerimisväärtus aga kahjuks madal.

Mõned teadlased on vaadelnud seda ka omaette distsipliinina, nimetades seda zooseminootikaks. (Õim 1974: 13)

Võin ainult oletada, et neil lehekülgedel käsitles ta tuntud zooseminootiku Thomas Sebeoki teemat. Kahjuks ei ole ma ise veel zooseminautikaga tutvust teinud.

Emotsioonid nõuavad vahetut reaktsiooni. Mõtlemine pole aga eriti võimalik seal, kus sunnitakse otsekohe tegutsema. Keele abil teatatav informatsioon ongi enamasti selline, mis ei nõua mingit vahetut tegutsemist. Teatava informatsiooni eesmärgiks pole muuta mitte niivõrd inimese käitumist, kuivõrd tema teadmisi. (Õim 1974: 17)

Tahan sellele vastu vaielda. Käitumine ja mõtlemine või teadmised ja emotsioonid on omavahel ikka tihedalt seotud. Leian, et teadmine ei ole väärtuslik iseenesest, vaid ikka edasise käitumise koordineerimiseks. Sellist seisukohta võib ilmselt nimetada etopoeetiliseks.

Mälus oleva tähenduste süsteemi mõneti teistsugune aspekt tuleb esile katsetes, mis viis läbi A. Paivio. Ta oletas, et on teatud erinevus konkreetsete ja abstraktsete tähenduste kodeerimisviisis: abstraktsete tähenduste esitus sõltub hoopis suuremal määral sõnastusest, milles informatsioon teatatakse, kui konkreetsete tähenduste esitus. Viimased kodeeritakse mingis mitteverbaalses koodis, kujunditena, piltidena, kuna esimesi on raske sel viisil talletada. (Õim 1974: 64)

Siin on pikem kirjeldus Paivio väitest, millega mina kohtusin esmakordselt siin. Kirjelduse järgi on Paivio järeldused minu jaoks liialt seotud verbaalse kanaliga. Mitteverbaalse mälu küsimus on märksa olulisem kui seda lausungite meenutamise kaudu võib avastada. Seostub see ju üldisema küsimusega kuidas me töötleme informatsiooni teiste ja enda käitumise kohta.

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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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