By Talmy Givon
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Extra info for Context as Other Minds: The Pragmatics of Sociality, Cognition and Communication
Diels 1969, vol. II; cited from Haberland 1985; brackets added) The pragmatic agenda of the early mystics is just as clear in the writings of Lao Tsu, the 6th century BC Chinese mystic, founder of philosophical Taoism and reputed author of the Tao Teh Ching. The ﬁrst tenet of Taoist epistemology is the existence of two modes of understanding, one bound to the discrete categories of percepts, concepts, and words, the other transcendent and undiﬀerentiated:² The Tao that can be told of is not the real Tao, Names that can be given are not real names.
Not the event of speaking, but the “said” of speaking, where we understand by the “said” of speaking that intentional exteriorization constitutive of the aim of discourse thanks to which the sagen — the saying — wants to become Aus-sagen — the enunciation. In short, what we write is the noema [“thought”, “contents”, “gist”] of the speaking. It is the meaning of the speech event, not the event as event. 2. Early functionalism: The communicating mind As noted earlier, a functional approach to biology, cognition and communication is inherently pragmatic, since it deﬁnes the phenomenon — be it biological design, mental representation or communication — with reference to some purposive, intentional context.
4). Likewise, analogical reasoning (cf. Glenberg et al. 1994b) is at least in principle a contextual-pragmatic domain, albeit not always in practice; as is the eﬀect of discourse context on language comprehension (Anderson et al. 1983; Garrod and Sanford 1994; Sanford and Garrod 1994). 10. Evolutionary biology As noted earlier, adaptive-functionalist biology ever since Aristotle has been squarely pragmatic, in that it introduces intentionality, purpose of function into the interpretation of what biological structures ‘mean’ and how they come about.
Context as Other Minds: The Pragmatics of Sociality, Cognition and Communication by Talmy Givon