Understanding, Explanation, and Action

Pelc, Jerzy 1997. "Understanding, Explanation, and Action as Problems of Semiotics". In: R. Posner, K. Robering, and T.A. Sebeok, eds. Semiotics: A Handbook on the Sign-Theoretic Foundations of Nature and Culture. Vol. 1. Berlin : Walter de Gruyter. Pp. 644–667.

When interpreting some object I make it a sign of something different from it. (Pelc 1997: 647)

Analoogia: käitumist tõlgendades teen sellest intentsiooni märgi. Intentsioon on seotud eesmärgi mõistega (samas), mistõttu social action, ehk teistele isikutele suunatud/motiveeritud käitumine, on ühiskondlike eesmärkidega.

Functional analysis finds application in communication studies, since in communication the messages exchanged by communicating partners serve specific semantic and pragmatic functions, with the entire process being intentional, goal-oriented, and social in character. (Pelc 1997: 650)

Siin on kommunikatsiooni tingimusteks intentsioon, eesmärgile suunatus ja sotsiaalsus. Ei midagi jagatuse kohta.

Social systems are to some extent open, which means that the behaviors (especially human or animal actions) performed within the system interact with the system's enrivonment; there is also interaction among actions within the system itself. (Pelc 1997: 652)

Sotsiaalsüsteemide avatus on siin defineeritud. Tegevused süsteemi sees suhestuvad (interact), toimivad vastastikku) keskkonnaga kui ka teiste tegevustega süsteemis endas. Semiosfäär on avatud süsteem?

Among behaviors, especially those considered by psychologists, particular notice is given to those whose motives cannot be indicated or are indicated wrongly by the behaving or acting person who resorted to so-called "rationalization" and, for example, replacing a real censurable motive by one he or she sees as a fictitious noble motive; behaviors of this kind are sometimes referred to as "symptomatic". Distinct from them are instrumental actions in which the acting person correctly identifies his or her own motives, objectives and means. (Pelc 1997: 656)

Introspektsioon (vastandiks muuseas extraspection) ei ole usaldusväärne, sest subjekt võib oma intentsioone ratsionaliseerida.

Semiotic terminology features the expression "sign process", denoting the structuring, interpretation and comprehension of signs. The term "process", taken over from praxiology and action theory, reflects the pragmatic and active character of semiosis. (Pelc 1997: 659)

"Märgiprotsess" tähistab märkide struktureerimist, tõlgendamist ja hoomamist.

Agonology, or the theory of struggle, broadly understood as all kinds of negative cooperation (including competition) has applications in eristics - the art of conducting arguments, and discussions in particular - and also in the theory of argumentation, understood as rational persuasion with verbal deception and evasive argumentation, and in rhetoric as the theory of beautiful, ornate and captivating speech. (Pelc 1996: 661)

#offending võib olla klassifitseeritud kui agonolocial remarks.

...actions may be autotetic, with the objective being the very performance of the action (e.g., play), and heterotetic, leading to a goal other than the action itself. (Pelc 1997: 660)

Marxism, Freedom And The State

Bakunin, A. Mikhail 2004. Marxism, Freedom And The State. Kessinger Publishing

Tõlkinud ja eessõna on kirjutanud K. J. Kenafick, Michael Bakunin & Karl Marx-i autor. Tekst on saadaval ka veebis

With this view of liberty is linked Bakunin's view of authority, which he by no means equates with organisation and self-discipline, which, in themselves, he regarded as very desirable. What he meant by "authority", namely the right to command or to enforce obedience, was considered by him to be fundamentally of religious origin. The idea of an authoritarianism that it is out dury to obey authory, is dreived, according to his theory from religious origins, even when it has later taken political forms. Hence the opposition to religion, which takes a prominent position in his writings, much more so than in those of the Marxians, and which sometimes is rather violently expressed. (Kenafick, Foreword, 2004: 2)

Autoriteet kui õigus käsutada või jõustada kuulekust.

I mean that liberty of each individual which, far from halting as at a boundary before the liberty of others, finds there its confirmation and its extension to infinity; the illimitable liberty of each through the liberty of all, liberty by solidarity, liberty in equality; liberty triumphing over brute force and the principle of authority which was never anything but the idealised expression of that force, liberty which, after having overthrown all heavenly and earthly idols, will found and organise a new world, that of human solidarity, on the ruins of all Churches and all States. (Bakunin 2004: 13)/(Bakunin, Marxism, Freedom and the State, Ch. 1)

Toores jõud (loomalik/jõhker vägi?). Autoriteet on toore jõu idealiseerunud väljendus.

Forbidden fruit has such an attraction for men, and the demon of revolt, that eternal enemy of the State, awakens so easily in their hearts when they are not sufficiently stupified, that neither this education nor this instruction, nor even the censorship, sufficiently guarantee the tranquility of the State. It must still have a police, devoted agents who watch over and direct, secretly and unobtrusively, the current of the peoples opinions and passions. (Bakunin 2004: 23)/(Bakunin, Marxism, Freedom and the State, Ch. 3)

Siin kõneleb Bakunin sellest kuidas Marx pooldas tsensuuri ja kuidas on vajalik "ohtlikke mõtteid" mitte lubada valitsetava populatsiooni teadvusesse. See unobtrusive watching over and directing of opinions and passions on just see, mida tänapäeval omistatakse ideoloogilistele võimuoperatsioonidele. Diskursused ongi salapolitsei! :D

The solidarity which we ask, far from being the result of any artificial or authoritarian organisation whatsoever, can only be the spontaneous product of social life, economic as well as moral; the result of the free federation of common interest, aspirations and tendencies. It has for essential bases, equality, collective labour - becoming obligatory for each not by the force of law, but by the force of facts - and collective property; as a directing light, experience - that is to say the practice of the collective life; knowledge and learning; and as a final goal the establishment of Humanity, and consequently the ruin of all States. (Bakunin 2004: 41)/(Bakunin, Marxism, Freedom and the State, Ch. 5)

Solidaarsus kui üks anarhismi aluspõhimõtetest. Solidaarsus on siin ühiskondliku (majandusliku ja moraalse) elu spontaanne tulemus.

Iconfree #1

Edaspidi postitan aeg-ajalt siia ka ziine. Eeskuju rajavana muidugi A-raamatukogu enda ziini, Ikoonivaba, inglisekeelne versioon. Kuna ma olin ise üks toimetajatest, ei ole mul sisu kohta suurt kosta. Aga midagi ikka. Indreku tekstist tuleb välja, et mitte-formaalsed või "emotsionaalsed" väljendid on tähendusetud - seisukoht, millele võib vastu vaielda, sest poliitiline diskursus ei ole teaduslik diskursus (Indrekul ei ole siin sellist eristust, kuigi võiks olla). Kertu Metsa üldised seisukohad maalivad Tartu anarhistide maailmavaatest pildi, milles ma ise sees elan, niiet raske on seda vääriliselt kommenteerida. Ma ei nõustu selles kõigega, eriti alustrajavate eeldustega (nt poliitilise võimu eesmärk on hoolitseda ühiskonna heaolu eest, mis minu nägemuse järgi on hoopis midagi muud), aga selles esitatud väiteid oleks hea nt kümne aasta pärast tagasivaates kaaluda. Ökokogukondade raamatu kokkuvõte ja anonüümse krüptoanarhismi ajalugu on vahvalt spetsiifilised, selliseid võiks tulevastes numbrites rohkem olla. Marceli näitusetöö ja AR loomevõistluse koomiksid on poliitilises mõttes neutraalsed (ma kujutan ette, et AR riiulitel seisvates välis-ziinides on palju poliitilisemate sõnumitega illustratsioonid). Ära tahan märkida silmatorkava vastuolu, mis kogu teksti läbi lugemisel närima jäi: Kertu Metsa tekstis on traditsioonid või "antud seadused" halvad; ökokogukondade raamatu kokkuvõttes tuleb välja hoopis vastupidine seisukoht, et traditsioonidega sidemete kaotamisega kaotavad inimesed sideme iseendaga. Selliste asjade üle võiks A-ringis arutleda.

Allalaadimiseks inglisekeelne ja eestikeelne.

Belief, Attitude, Intention and Behavior

Fishbein, Martin & Ajzen, Icek 1975. Belief, Attitude, Intention and Behavior: An Introduction to Theory and Research. Reading: Addison-Wesley.

...concepts such as attitude, attraction, attribution of dispositions, liking, and behavioral intentions have been used to account for a wide variety of interpersonal attitudes. (Fishbein & Ajzen 1975: 1)

Need on põhimõisted, mis koondatakse "suhtumise" alla. Selline mõistete-segadus on ka üks selle teose motiive.

...nonverbal behaviors have also been used to measure attitude. Various physiological measures, such as galvanic skin response, palmas weating, pupillary dilationa nd contraction, and heart rate, have been employed. Over behaviors as measures of attitude have included chhoice between alternatives; various learning, recall, and recognition tasks; eye contact; and physical distance. (Fishbein & Ajzen 1975: 3)

Suhtumise mõõtmiseks kasutatud modaalsused.

...such labels as opinion, satisfaction, prejudice, intention, value, belief, etc., have sometimes been applied to clear measures of evaluation. The result has been to confound the distinctions between attitude and other concepts. (Fishbein & Ajzen 1975: 11)

Hinnang on samamoodi laialivalgunud mõiste, mida sj suhtumisega segi aetakse.

One distinction that has been repeatedly proposed is the age-old triology of affect, cognition, and conation [tegevuse algatamine, püüdlemine]. Affect refers to a person's feelings toward and evaluation of some object, person, issue, or event; cognition denotes his knowledge, opinions, beliefs, and thoughts about the object; and conation refers to his behavioral intentions and his actions with respect to or in the presence of the object. Since, when dealing with attitudes, we are concerned with predispositions to behave rather than with behavior itself, it seems desirable to make a distinction between behavioral intention and actual behavior. This suggests a classification consisting of four broad categories: affect (feelings, evaluations), cognition (opinions, beliefs), conation (behavioral intentions), and behavior (observed overt acts). Although many attitude theoriest appear to agree with such a classification, they seldom make use of it in their research. (Fishbein & Ajzen 1975: 11-12)

Püüdlus käituda (intentsioon) ja tegelik käitumine (jälgitav, overt, kehaline tegevus) on siin eristatud. Tuleb küsida, kas need sobivad paralleeli vastandusega concept - sound-image. Üks eeldab ja eelneb teisele, nii palju on kindel.

The terms dissonance, consonance, and irrelevance are used to describe three kinds of relations that may exist between any two cognitive elements. (Fishbein & Ajzen 1975: 39)

Dissonants on saanud nii popiks sõnaks akadeemikute hulgas, aga irrelevants kõlab ka hästi. Mis ühes tekitab dissonants ja teises konsonantsi, tekitab kolmandas irrelevantsi. Jap, hästi.

A person who observes the behavior of an actor can usually find many alternative explanations to account for the behavior; that is, he can attribute the observed behavior to different causal factors. Consider, for example, an actress who laughs at her husband's joke. In an attempt to explain this behavior, an observer might consider several hypotheses, such as: the joke is funny; the actress wants to please her husband; the husband knows how to tell jokes, etc. Unlike the poker-chip guessing task in a typical Bayesian experiment, the attribution situation involves a variety of possible hypothesis that need not be mutually exclusive. For each hypothesis the observer must determine how likely it is that the behavior in question would have been produced by, or could have been attributed to, the hypothesized causal factor. (Fishbein & Ajzen 1975: 188)

Tõlendamisprotseduuride küsimus.