The human mind, by its nature, successively employs in each one of its researches three methods of philosophising, of which the character is essentially different and even radically opposed: at first the theological method, then the metaphysical method, and finally the positive method.
Cours de philosophie positive,
1830 – 1842
Auguste Comte
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idea
Oxford English Dictionary, II ed. (1989)
idea (aɪˈdɪ:ə). [a. late L. idea (in Platonic sense), a. Gr. ἰδέα look, semblance, form, configuration, species, kind, class, sort, nature, (in Platonic philosophy) a general or ideal form, model, f. root ἰδ-, ἰδέἰv, to see: the word being thus analogous in derivation and original sense to L. species from spec-ere to see, behold.] I. General or ideal form as distinguished from its realisation in individuals; archetype, pattern, plan, standard. 1. In Platonic philosophy: supposed eternally existing pattern or archetype of any class of things, of which the individual things in that class are imperfect copies, and from which they derive their existence. 2. a. The concept of anything in its highest perfection or supreme development; a standard of perfection; an ideal. b. A person or thing regarded as perfect in its kind; the ideal realised in an individual. 3. The conception of a standard or principle to be realised or aimed at; a conception of what is desirable or ought to be; a governing conception or principle; the plan or design according to which something is created or constructed. 4. In weakened sense: A conception or notion of something to be done or carried out; an intention, plan of action. 5. A pattern, type; the original of which something else is a copy; a preliminary sketch or draft; something in an undeveloped state. II. Figure, form, image. 6. a. A figure, representation, likeness, image, symbol, ‘picture’ (of something). b. Form, figure (as a quality or attribute); configuration, shape; aspect; nature or character. c. A 'figure' of speech or rhetoric; a form or way of speaking. III. Mental image, conception, notion. 7. An image existing or formed in the mind. a. The mental image or picture of something previously seen or known, and recalled by the memory. b. More generally: A picture or notion of anything conceived by the mind; a conception. c. A conception which reality corresponds; something merely imagined or fancied. d. in idea (= F. en idée), in conception or imagination; in mind, in thought: opposed to in reality. 8. a. More widely: Any product of mental apprehension or activity, existing in the mind as an object of knowledge or thought; an item of knowledge or belief; a thought, conception, notion; a way of thinking. b. A notion or thought more or less imperfect, indefinite, or fanciful; a vague belief, opinion, or estimate; a supposition, impression, fancy. c. Colloq. phr. to get (or have) ideas (into one's head): to conceive notions of a particular kind, usu. undesirable or harmful; spec. to entertain a notion of being rebellious, violent, etc. d. Used after a possessive to denote a person's conception of an ideal, typical, adequate example of the person or thing specified. e. An idea worthy of consideration or capable of realisation; a possibility. IV Modern philosophical development. [from 7 and 8] 9. With Descartes and Locke: Whatever is in the mind and directly present to cognitive consciousness; that which one thinks, feels, or fancies; the immediate object of thought or mental perception. 10. a. In the Kantian and transcendental schools: A conception of reason that transcends all experience; one of the noumena or ultimate principles apprehended by reason, as opposed to the conceptions of the understanding, which experience. b. In Hegelianism: The absolute truth of which all phenomenal existence is the expression; the Idea, the Absolute.
ARTH
अर्थ
Sanskrit
1. what is meant by a word, text, concept, or action.
2. intend to convey or refer to (a particular thing); signify.
meaning,
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n. / v.
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E.g. Meaning is not at our disposal, or else i could never communicate with you.
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the Practice.
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conveyance of meaning through an alternate logic of signification, using the exact same words, within the structure of a language, and the entire network that defines the process of signification.
A definition of language is always, implicitly or explicitly, a definition of human beings. At its core, language serves as the primary medium to convey information, thoughts, feelings, and ideas, through a system of symbolic representation. Words, sounds, and gestures function as symbols, each representing a specific meaning. Language, in this view, functions as a system of signs, where words and other symbols stand as representations of concepts and objects. Arguably, these signs are arbitrary; there is no intrinsic or necessary connection between a specific word and the meaning it signifies. Instead, the signified meaning is forged through the complex web of relationships conventionally established between these signs within the linguistic framework. The categories and concepts that structure our understanding are defined and delineated by language, and these definitions are often culturally specific, varying across different linguistic communities. This perspective leads to the understanding that our perception and categorisation of the world are fundamentally shaped by the language we use.
Language actively constructs our understanding, rather than merely transmitting pre-existing ideas. The words we use, grammatical structures we employ, and cultural contexts we inhabit shape our perception and interpretation of the world. Language provides categories and labels that organise our experiences, turning concepts like “love", “liberty", or "justice" into tools for comprehension. However, language extends far beyond the mere assembly of words; it's a dynamic and intricate system deeply embedded within the fabric of culture and human interaction. Words, while foundational, are merely the surface of a much deeper communicative process. Each word carries with it a history, a set of connotations, and a cultural context that shapes its meaning. It is within this dynamic relationship that a ‘meaning’ emerges, functioning as the mental association or interpretive process that links the signifier to its corresponding signified. Essentially, the "signified" is not the physical object itself, but rather the mental construct or idea associated with that object. For instance, the signified of the word "freedom" is not any specific right or liberty, but the generalised concept of “independent-ness" that encompasses the characteristics and attributes that define freedom. This distinction highlights the abstract nature of the signified, existing within the realm of mental representation rather than the concrete world.
‘Meaning’, then, serves as the dynamic and fluid link that connects the signifier to the signified. It is the active process of interpretation that occurs within the mind of the interpreter (the reader and viewer here), transforming the signifier into a meaningful concept. This link is not static or fixed; it is subject to variation depending on context, cultural background, and individual experiences, underscoring the subjective nature of meaning. Meaning, which is signified through a language, profoundly influences our thoughts, perceptions, and understanding of the world. It reflects and reinforces cultural values, beliefs, and practices, serving as a marker of identity and belonging. Therefore, our understanding of reality, rather than being a direct and objective reflection of the world, is to a significant extent a social construct, crafted and mediated through the lens of language.
re:think\idea\language> Language is, not just a passive tool for conveying pre-existing meanings, but an active force that shapes our understanding of the world.