Re: [xmca] Antirecapitulationism and the Logical Impossiblity of Social Progress

From: Mike Cole <lchcmike who-is-at gmail.com>
Date: Wed Apr 09 2008 - 10:30:07 PDT

The idea of words as palimsests is very appealing. Artifacts in general have
that quality as well.
mike

On 4/9/08, Leif Strandberg <leifstrandberg.ab@telia.com> wrote:
>
> thanks Andy,
>
> I had not noticed the "us" in consci - wow - life long learning! And! A
> word is in fact a palimpsest - a cultural tool & sign with so much history -
> LSV's word-meaning is beautiful standpoint
>
> Leif
>
>
> 7 apr 2008 kl. 15.57 skrev Andy Blunden:
>
> It's the same in English Leif, or more exactly, the Latin roots of the
> > English word. Originally, in medieval English, "conscious" meant being "in
> > the know", ie., being part of a group with access to an esoteric knowledge.
> >
> > From the Oxford English Dictionary Online:
> >
> > f. L. consci-us knowing something with others, knowing in oneself, privy
> > to, conscious + -OUS. L. consci-us f. con- together + sci- knowing, as in
> > scire to know: cf. nescius unknowing, pręscius foreknowing. There is no such
> > word in F., which uses conscient in some of the senses (as did also Bacon);
> > but It. has conscio privy, accessary, guilty, from 16th c.
> >
> >
> > 1. Knowing, or sharing the knowledge of anything, together with another;
> > privy to anything with another. Obs. [With quot. 1651, cf. L. alicui
> > alicujus rei conscius.]
> >
> >
> > Andy
> >
> >
> > At 07:43 AM 7/04/2008 +0200, you wrote:
> >
> > > Hi
> > >
> > > Just a small note
> > >
> > > in my language the word consciousness is
> > >
> > > medvetande
> > >
> > > med+vetande
> > > with+knowing
> > > i.e. knowing with - another person
> > >
> > > Leif
> > > Sweden
> > > 7 apr 2008 kl. 00.33 skrev David Kellogg:
> > >
> > > No problem, Martin!
> > > >
> > > > In Halliday's 1992 essay "How do you mean?" (Collected Works,
> > > > Vol. 1, p. 354) he says:
> > > >
> > > > "We have often pointed out that it takes two to mean; but we
> > > > still tend to refer to consciousness as if it was an individual
> > > > phenomenon, with the social as an add-on feature. I would prefer
> > > > the Vygotskyan perspective, whereby consciousness is itself a
> > > > social mode of being."
> > > >
> > > > I asked Halliday about this when I met him in Tokyo, and he said
> > > > that he doesn't refer to Vygotsky much because he finds that when
> > > > people do they do not mean what Vygotsky meant, but that he DOES
> > > > mean what Vygotsky meant.
> > > >
> > > > The first page of the grammar is Halliday and Matthiessen,
> > > > Introduction to Functional Grammar, third edition, p. 3, where he
> > > > says the grammar purports to answer the question "Why does the text
> > > > mean what it does (to me, or to anyone else)?" To me and to
> > > > Widdowson, this suggests that a grammar, which necessarily
> > > > decontextualizes language, can explain how texts mean.
> > > >
> > > > Widdowson criticizes this view at BOOK LENGTH in his 2004 work
> > > > "Text, Context, Pretext: Critical Issues in Discourse Analysis",
> > > > which is essentially a reworking of his Ph.D. thesis. See
> > > > especially 16-35, Chapter Two.
> > > >
> > > > David
> > > >
> > > >
> > > >
> > > > ---------------------------------
> > > > You rock. That's why Blockbuster's offering you one month of
> > > > Blockbuster Total Access, No Cost.
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> >
> > Andy Blunden : http://home.mira.net/~andy/ tel (H) +61 3 9380 9435,
> > mobile 0409 358 651
> >
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>
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Received on Wed Apr 9 10:31 PDT 2008

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