The purpose of my work is to define metonymy. It examines the impact of relativity on the history-oriented epistemology inherited by the early twentieth century and the subsequent attempt to turn uncertainty into an ethos in the postmodern period. Assuming that the relationship between time and self constitutes a stable society in a metonymic or historicist world, I then examine how, with the advent of the railroad and the increasing notoriety of relative time, writers such as Thoreau, Dickens, de Quincey, Norris, Valery, and Einstein himself try to deal with a disintegrating faith in tradition and its authentication of individual talent. Their works pose a way of starting to read Elizabeth Bishop's poem, "Chemin de Fer" (the main occasion for this study).;The study argues that psychoanalysis develops as a last-ditch effort on the part of metonymy to survive the threat of relativity. It takes a look not only at the fictional basis of Freud's primal scene, but at the paradox of memory itself: and it proposes that the superego represents, not the law of the father, but his lawlessness and that the ego's most primal and most narcissistic desire is for the order that Freud says is part and parcel with superego-rather than ego-formation.;The study goes on to propose that Lacan is metonymy but only through the repression of Freud. Yet his excision is also the moment in which metonymy transforms itself into simile so that an uncertainty caused by relativity can take on a compensatory dimension by becoming the means to authenticity. The work's thesis that authenticity is social and the basis for just action rests on this shift from metonymy to simile in postmodernism and its insistence on discontinuity, difference, and deferral.;At the end, the work is meant to demonstrate the theorization of simile as paradigmatic of postmodernism and to show how it might occur experientially, just as the beginning chapters are meant to demonstrate how thinking metonymically might feel.
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机译：我工作的目的是定义转喻。它研究了相对论对二十世纪初所继承的历史认识论的影响，以及随后在后现代时期将不确定性转变为精神的尝试。假设时间和自我之间的关系在一个转喻的或历史主义的世界中构成了一个稳定的社会，那么我研究一下，随着铁路的出现和相对时间的越来越臭名昭著，诸如梭罗，狄更斯，德昆西，诺里斯等作家，瓦莱里（Valery）和爱因斯坦（Einstein）本人都试图应对对传统的瓦解信念，以及对个人才能的认同。他们的作品构成了一种开始阅读伊丽莎白·毕晓普（Elizabeth Bishop）的诗“ Chemin de Fer”（本研究的主要内容）的方式。该研究认为，心理分析是转喻的最后努力，旨在克服转基因的威胁。相对论。它不仅着眼于弗洛伊德原始场景的虚构基础，还着眼于记忆本身的悖论：它提出，超我不是父亲的律法，而是父亲的违法行为，而不是父亲的律法，是自我的最原始和最自恋的东西。欲望是因为弗洛伊德说的顺序是超我而不是自我形成的一部分。研究继续提出拉康是代名词，但只能通过对弗洛伊德的压制来实现。然而，他的切除也是转喻变成明喻的时刻，因此相对论引起的不确定性可以通过成为真实性的手段来承担补偿性的维度。作品的论点是真实性是社会性的，而正义行为的基础在于后现代主义从转喻到明喻的转变，以及对不连续，差异和延期的坚持。最后，该作品旨在证明明喻的理论化是后现代主义的范式，并展示了它可能是如何经历的，就像前几章旨在说明转喻思维的感觉一样。
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