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首页> 外文期刊>Entropy >From Talking Heads to Communicating Bodies: Cybersemiotics and Total Communication
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From Talking Heads to Communicating Bodies: Cybersemiotics and Total Communication

机译:从会说话的人到沟通的机构:网络符号学和全面沟通

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Current linguistics is biased towards considering as object of scientific study only verbal language, i.e., ordinary language whose basic entities are words, sentences, and texts. By having this focus, the crucial non-verbal semiotic contributions from acts of bodily communication are left out of consideration. On the face of it, this is a strange situation, because, phenomenologically, when observing a communicating dyad, what appears to the senses is a multimodal semiotic display–the interactants produce acts of total communication, the linguistic part of which has in fact to be disentangled from the integral semiotic behavior. That a human being should in the first place be conceptualized as a ‘talking head’, rather than a ‘communicating body’, stems from at least four historically interrelated fountains: ancient Greek philosophy with its emphasis on logos as meaning both rational mind and verbal language/speech as well as with its rejection of rhetoric (including body language); Cartesian dualistic rationalism where the body was the animal, mechanistic part of a human being, unworthy for the Geisteswissenschaften; Saussure’s formal structuralism with its defocusing of the individual’s performance, parole, and its high focus on societal langue; and Chomskyan linguistics with its neglect of actual, also bodily, performance, and its total focus on an ideal mental grammatical computational competence. With the recent philosophy (‘in the flesh’) of the ‘embodied mind’, time has now come for integrating the (linguistic) head with the (other part of the communicating) body and seeing communication as total communication of the whole body. This means that the communicating mind is no longer restricted to its ‘rational’ aspects but has to be conceived full-scale as integrating also all kinds of ‘irrational’ factors, like emotions and motivations. Another, no less important, implication of the above is that an individual’s ‘language faculty’ is to be understood rather as a faculty of total communication–verbal and non-verbal semiotic behavior is an integrated, multi-modal whole of total communication performed by whole human organisms. Cybersemiotics offers itself here as the meta-theoretical, transdisciplinary framework within which this new paradigm of total communication can be developed.
机译:当前的语言学倾向于仅将口头语言,即其基本实体是单词,句子和文本的普通语言作为科学研究的对象。通过关注这一点,可以忽略来自身体交往行为的至关重要的非语言符号学贡献。从表面上看,这是一个奇怪的情况,因为从现象学上讲,当观察到一个交流的二元组时,感觉上似乎是多峰符号学的展示—相互作用者产生了全面的交流行为,而其中的语言部分实际上已经从整体符号学行为中解脱出来。首先应该将人类概念化为“会说话的头”,而不是“交流的身体”,这源于至少四个历史上相互关联的喷泉:古希腊哲学,强调徽标既意味着理性的思想又是言语的意思。语言/语音,以及对修辞的拒绝(包括肢体语言);笛卡尔二元理性主义,其中身体是动物,是人类的机械部分,不适合Geesteswissenschaften;索绪尔的形式结构主义,对个人的表演,假释以及对社会语言的高度关注;乔姆斯基语言学则忽略了实际的,同样是身体上的表现,并且完全关注于理想的心理语法计算能力。随着“体现的思想”的最新哲学(“肉体”)的出现,现在已经到了将(语言的)头部与(交流的另一部分)身体整合在一起并将交流视为整个身体的整体交流的时候了。这意味着交流的思想不再局限于其“理性”方面,而必须被全面地考虑为还整合了所有各种“非理性”因素,例如情感和动机。同样,上述含义的另一个含义是,应该理解个人的“语言能力”,而不是理解为整体交流的能力-言语和非言语符号行为是由人进行的整体交流的集成,多模式整体整个人类有机体。 Cyber​​semiotics在这里提供了自己作为元理论,跨学科的框架,可以在其中发展这种全新的整体交流范式。

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