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noa-no-h committed Dec 17, 2024
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OR TORT (INCLUDING NEGLIGENCE OR OTHERWISE) ARISING IN ANY WAY OUT OF THE USE
OF THIS SOFTWARE, EVEN IF ADVISED OF THE POSSIBILITY OF SUCH DAMAGE." />
<link id="faviconLink" rel="shortcut icon" href="favicon.ico">
<title>Noa's Idea Journal ꩟ — 1810 ideas and counting! </title>
<title>Noa's Idea Journal ꩟ — 1811 ideas and counting! </title>
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{"created":"20241214054223309","text":"* [[Formalism]] studies language because [[language shapes cognitive architecture|linguistic determinism]]. Verbal art can do this. But everyday language does this as well. (Merrill p.21)\n* [[associationism]]: the only innate mental process is the ability to [[associate]] ideas through e.g. contiguity, resemblance, [[cause & effect|causality]]. Johann Friedrich Herbart (1776-1841). (Merrill p. 22)\n** [[Shlovsky]] writes about [[enstrangement]] in light of associations: “In order to make an object a fact of art, it is necessary . . . to remove the thing from the series of customary associations in which it is located\" M p.30\n* \"In sum, this theory of language describes it as a structure held in the mind that is produced by the most general (non-language-specific) mental processes. It also holds that this structure, for each individual, is a product of that person’s experience.\" (Merrill p. 24)\n* Philological paradigm bifurcated into //ergon// (utterances of the past) and //energeia// (speech activity in the moment). Studying the [[law]]s of //ergon// and the mental processes involved in //energeia// such as [[enstrangement]] and [[orientation]]. It is bifurcated because we cannot simply infer patterns in contemporary art given knowledge of what came just before. There is a gap between the study of //ergon// and the study of //energeia//. (Merrill p.25)\n* There are a number of different ways theorists attempted to fill that gap between //ergon// and //energeia//. For example, [[Tynianov]]'s theory of Literary Evolution. Other theorists closed the gap in other ways (M p.26)\n* philology = studying //ergon//. associationist psychology = studying //energeia//.\n* this gap allowed for individual creativity. The artist is free to make something new and not just stick to old patterns. The viewer is free to see art in something that wasn't intended that way or vise versa (M p.31). And by shaping language, individuals can shape how their society thinks. (M p.32)\n\nWhat formalism inherits and discards from the [[philological paradigm]] (M p.38)\n\n* same goals: What is poetic language? How is it that the same [[plot]]s are fount in tales from around the world?\n* \n\n[[philological paradigm]]\n\n* [[Jacob Grimm (1785-1963)]] comparative analysis of grammar and mythology\n* Fedor Buslaev\n* Veselovsky\n* [[Alexander Potebnya (1835-1891)]]\n","title":"Draft of 'Merrill 2022 \"The Origins of Russian Literary Theory\"'","modified":"20241217005749706","draft.title":"Merrill 2022 \"The Origins of Russian Literary Theory\"","draft.of":"Merrill 2022 \"The Origins of Russian Literary Theory\""},
{"created":"20241214054223309","text":"* [[Formalism]] studies language because [[language shapes cognitive architecture|linguistic determinism]]. Verbal art can do this. But everyday language does this as well. (Merrill p.21)\n* [[associationism]]: the only innate mental process is the ability to [[associate]] ideas through e.g. contiguity, resemblance, [[cause & effect|causality]]. Johann Friedrich Herbart (1776-1841). (Merrill p. 22)\n** [[Shlovsky]] writes about [[enstrangement]] in light of associations: “In order to make an object a fact of art, it is necessary . . . to remove the thing from the series of customary associations in which it is located\" M p.30\n* \"In sum, this theory of language describes it as a structure held in the mind that is produced by the most general (non-language-specific) mental processes. It also holds that this structure, for each individual, is a product of that person’s experience.\" (Merrill p. 24)\n* Philological paradigm bifurcated into //ergon// (utterances of the past) and //energeia// (speech activity in the moment). Studying the [[law]]s of //ergon// and the mental processes involved in //energeia// such as [[enstrangement]] and [[orientation]]. It is bifurcated because we cannot simply infer patterns in contemporary art given knowledge of what came just before. There is a gap between the study of //ergon// and the study of //energeia//. (Merrill p.25)\n* There are a number of different ways theorists attempted to fill that gap between //ergon// and //energeia//. For example, [[Tynianov]]'s theory of Literary Evolution. Other theorists closed the gap in other ways (M p.26)\n* philology = studying //ergon//. associationist psychology = studying //energeia//.\n* this gap allowed for individual creativity. The artist is free to make something new and not just stick to old patterns. The viewer is free to see art in something that wasn't intended that way or vise versa (M p.31). And by shaping language, individuals can shape how their society thinks. (M p.32)\n\nWhat formalism inherits and discards from the [[philological paradigm]] (M p.38)\n\n* same goals: What is poetic language? How is it that the same [[plot]]s are fount in tales from around the world?\n* \n\n{{philological paradigm}}\n\n","title":"Draft of 'Merrill 2022 \"The Origins of Russian Literary Theory\"'","modified":"20241217005900720","draft.title":"Merrill 2022 \"The Origins of Russian Literary Theory\"","draft.of":"Merrill 2022 \"The Origins of Russian Literary Theory\""},
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{"title":"PhillipsScepticismUnconsciousPerceptionDefaultHypothesis2021","bibtex-entry-type":"article","bibtex-title":"Scepticism about {Unconscious} {Perception} is the {Default} {Hypothesis}","bibtex-abstract":"Berger and Mylopoulos (2019) critique recent scepticism about unconscious perception, focusing on experimental work from Peters and Lau, and theoretical work of my own. Central to their wide-ranging discussion is the claim that unconscious perception occupies a default status within both experimental and folk psychology. Here, I argue to the contrary that a conscious-perception-only model should be our default. Along the way, I offer my own analysis of Peters and Lau’s study, assess the folk psychological status of unconscious perception, discuss vision-for-action, and confront an important dilemma which Berger and Mylopoulos raise for the sceptic concerning the existence of unconscious mentality in general.","bibtex-language":"en","bibtex-journal":"Journal of Consciousness Studies","bibtex-author":"Phillips, Ian","bibtex-year":"2021","bibtex-keywords":"/unread","bibtex-file":"Phillips - Scepticism about Unconscious Perception is the Default Hypothesis.pdf:/Users/noaperlmutter/Library/CloudStorage/[email protected]/.shortcut-targets-by-id/1fy_6fVK9A3DIysJUkGL8yTfcYsLmV2n6/Cognitive Science/Articles/Phillips - Scepticism about Unconscious Perception is the Default Hypothesis.pdf:application/pdf"},
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