The above title was suggested by a film trailer quoted here Saturday —
" Jeremy Irons' dry Alfred Pennyworth:
'One misses the days when one's biggest concerns
were exploding wind-up penguins.' "
"Penguin Classics Deluxe Edition" describes, among other books,
an edition of the I Ching published on December 1, 2015.
Excerpt from this journal on that date —
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Tuesday, December 1, 2015
Verhexung
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Related material —
"The positional meaning of a symbol derives from
its relationship to other symbols in a totality, a Gestalt,
whose elements acquire their significance from the
system as a whole."
— Victor Turner, The Forest of Symbols , Ithaca, NY,
Cornell University Press, 1967, p. 51, quoted by
Beth Barrie in "Victor Turner."
(Turner pioneered the use of the term "symbology,"
a term later applied by Dan Brown to a fictional
scholarly pursuit at Harvard.)
* A scholarly pursuit at Hogwarts.
The New York Times has a readable, if not informative,
review of a recent controversial account of history —
"For many, it exists in a kind of liminal state,
floating somewhere between fact and mythology."
— Jonathan Mahler, online Times on Oct. 15, 2015
[See Wikipedia on Liminality.]
Mahler begins his review with a statement by the President
on the night of May 1, 2011.
A more easily checked statement quoted here on that date:
"The positional meaning of a symbol derives from
its relationship to other symbols in a totality, a Gestalt,
whose elements acquire their significance from the
system as a whole."
— Victor Turner, The Forest of Symbols , Ithaca, NY,
Cornell University Press, 1967, p. 51, quoted by
Beth Barrie in "Victor Turner."
A Gestalt from "Verhexung ," the previous post —
Guitart's statement that the above figure is a "Boolean logical cube"
seems, in the words of the Times , to be "floating somewhere
between fact and mythology." Discuss.
(My apologies to those who feel that attempting to make sense
of Guitart makes them feel like Vin Diesel in the Dreamworld.)
The late translator Helen Lane in Translation Review , Vol. 5, 1980—
"Among the awards, I submit, should be one for the entire oeuvre of a lifetime "senior" translator— and one for the best first translation…. Similar organization, cooperation, and fund-finding for a first-rate replacement for the sorely missed Delos ."
This leads to one of the founders of Delos , the late Donald Carne-Ross, who died on January 9, 2010.
For one meditation on the date January 9, see Bridal Birthday (last Thursday).
Another meditation, from the date of Carne-Ross's death—
Saturday, January 9, 2010
Positional Meaning"The positional meaning of a symbol derives from its relationship to other symbols in a totality, a Gestalt, whose elements acquire their significance from the system as a whole." – Victor Turner, The Forest of Symbols , Ithaca, NY, Cornell University Press, 1967, p. 51, quoted by Beth Barrie in "Victor Turner." To everything, turn, turn, turn …
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See also Delos in this journal.
"The positional meaning of a symbol derives from its relationship to other symbols in a totality, a Gestalt, whose elements acquire their significance from the system as a whole."
— Victor Turner, The Forest of Symbols, Ithaca, NY, Cornell University Press, 1967, p. 51, quoted by Beth Barrie in "Victor Turner."
To everything, turn, turn, turn…
— Peter Seeger
Symbology:
“Also known as ‘processual symbolic analysis,’ this concept was developed by Victor Turner in the mid-1970s to refer to the use of symbols within cultural contexts, in particular ritual. In anthropology, symbology originated as part of Victor Turner’s concept of ‘comparative symbology.’ Turner (1920-1983) was professor of Anthropology at Cornell University, the University of Chicago, and finally he was Professor of Anthropology and Religion at the University of Virginia.” —Wikipedia
Symbology and Communitas:
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From Beth Barrie’s
“Victor Turner“— “‘The positional meaning of a symbol derives from its relationship to other symbols in a totality, a Gestalt, whose elements acquire their significance from the system as a whole’ (Turner, 1967:51). Turner considered himself a comparative symbologist, which suggests he valued his contributions to the study of ritual symbols. It is in the closely related study of ritual processes that he had the most impact.
The most important contribution Turner made to the field of anthropology is his work on liminality and communitas. Believing the liminal stage to be of ‘crucial importance’ in the ritual process, Turner explored the idea of liminality more seriously than other anthropologists of his day. As noted earlier Turner elaborated on van Gennep’s concept of liminality in rites of passage. Liminality is a state of being in between phases. In a rite of passage the individual in the liminal phase is neither a member of the group she previously belonged to nor is she a member of the group she will belong to upon the completion of the rite. The most obvious example is the teenager who is neither an adult nor a child. ‘Liminal entities are neither here nor there; they are betwixt and between the positions assigned and arrayed by law, custom, convention, and ceremonial’ (Turner, 1969:95). Turner extended the liminal concept to modern societies in his study of liminoid phenomena in western society. He pointed out the similarities between the ‘leisure genres of art and entertainment in complex industrial societies and the rituals and myths of archaic, tribal and early agrarian cultures’ (1977:43). Closely associated to liminality is communitas which describes a society during a liminal period that is ‘unstructured or rudimentarily structured [with] a relatively undifferentiated comitatus, community, or even communion of equal individuals who submit together to the general authority of the ritual elders’ (Turner, 1969:96). The notion of communitas is enhanced by Turner’s concept of anti-structure. In the following passage Turner clarifies the ideas of liminal, communitas and anti-structure:
It is the potential of an anti-structured liminal person or liminal society (i.e., communitas) that makes Turner’s ideas so engaging. People or societies in a liminal phase are a ‘kind of institutional capsule or pocket which contains the germ of future social developments, of societal change’ (Turner, 1982:45). Turner’s ideas on liminality and communitas have provided scholars with language to describe the state in which societal change takes place.”
Turner, V. (1967). The forest of symbols: Aspects of Ndembu ritual. Ithaca, NY: Cornell University Press. Turner, V. (1969). The ritual process: structure and anti-structure. Chicago: Aldine Publishing Co. Turner, V. (1977). Variations of the theme of liminality. In Secular ritual. Ed. S. Moore & B. Myerhoff. Assen: Van Gorcum, 36-52. Turner, V. (1982). From ritual to theater: The human seriousness of play. New York: PAJ Publications. |
Related material on Turner in Log24:
Aug. 27, 2006 and Aug. 30, 2006. For further context, see archive of Aug. 19-31, 2006.
Related material on Cuernavaca:
Google search on Cuernavaca + Log24.
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