М. К. Петров язык знак культура вступительная статья

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Содержание Whatever' the type of communication, it is grounded in a text generated by a proposition. An important point here is that the te II. Универсалии социального кодирования 84 Знак и социальное наследование 86 III. Пять семей Будды. Металлическая

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v -A

SUMMARY

M. K. Petrov. Language, Symbol, Culture. This book has for its subject th* typology and comparative analysis of .Western and Eastern culture, it essential­ly follows up, with linguistic, historical, and scientific data, the critique of the Hegelian principle of unidirectional historical evolution; this places Europe at the forefront of culture, with the phalanx of Afro-Asian countries in tow. The cri­tique was launched in Russia early this century by eminent historians and phi­losophers N. Kareyev, N. Berdyayev, and L. Karsavin and stifled thereafter as-the country adopted a rigid ideological system. In the 1960s, Petrov countered official dogma with an idea of alternative evolution of concepts, society, philo­sophy and social habits. In the process he did wide-ranging source study of men­tal attitudes peculiar to each cultural epoch and revealed their attributes by these attitudes rather than a researcher's idea of them.

According to the study, cultures are distinguishable by social practices and the way they fragment and integrate knowledge, which every individual ought to assimilate, the passing down of culture depending on each of us. Petrov deli­neates three types of culture: personal-nominal, professional-nominal, and uni­versal-conceptual. The first is specific to a primitive tribe, whose knowledge-is coded in the name of its tutelary deity; the second is found in the traditional societies of the East (China, India), and the third in the contemporary West.

The personal-nominal sociocode is transferred by the elementary process of education. Innovation is incorporated into the social fabric in a special rite of initiation into a new name or by multiple repetition of familiar experience» The second type has this name-coding essentially synanymous with profession learned by family, clan, or caste and strictly inheritable: a clan of shoe-makers, historians, and theoreticians. Juxtaposing these two seemingly like "knowledge-tranferring modes confronts us with quite a few riddles in the traditional cultu­res. The third type, the study continues, must have originated in the Aegean in the 8th century В. С, whose insular circumstances compelled the need for combining professions, for example, of the farmer, warrior, seafarer, and others. The paradoxical but cogent metaphor of the penteconter, the Hellenic fifty-rowers gelley, the "social gene" of ancient and entire European civilization, explains-possible mutation in the traditional pattern of knowledge transfer —the birth of the Graeko-Roman culture — set by the "deck situation"; this required a strict sharing of duties by the whole crew, while maintaining individual autonomy of each member within the constraints of a uniform law. The situation emerged! in culture as a need and habit of theorizing, or an aptitude to view the world as a unity in variety. This knack was forthcoming only due to antique mentality being pervaded by the idea that the world is Logos. The metaphoric reasoning was made a universal law, originating categorial structures in culture. The phi-

325

losophy of the European hearth comes to be a universal means of passing on and modifying experience, a vital consideration for one tracing the beginnings of European civilization and experimental science.

The basis for such a typology is "social heredity", or successive human reproduction of habits and guidelines. The "social gene" comes to be repre­sented by the sign and its capacity to retain meaning for a long tive. It is es­sentially an integrated transcript of types of socialy vital practices. Since thi>. entire corpus of knowledge is more than could be assimilated by a single indi­vidual, it needs be fragmented to fit the individual's physical and mental capacity and then reintegrated into a single whole. What this means in practical terms is a balance between the sociocode and the individual mind, the universal and the particular, as reflected in modes transferring universal meaning into para­digms peculiar to each individual culture.

To normally function, the sociocodes rely on mechanisms of communication, or human activity coorindation, transferring, or handing down familiar infor­mation, and transmutation, or introduction of new and unique knowledge. The heuristic role of the latter appears critical, if one compares the various types of storing and renewing knowledge in different cultures. From the standpoint of "tradition", for instance, the way this is done in the West and its science with its peculiarly precise methods (a net of citation, a ban on printed matter plagiarizing, etc.) are suspect and socially and biologically detrimental; the rea­son is that it regards European "splinted" professionals' levels below the lite­racy threshold and a life subordinated to scientific universals, ostensibly objec­tive laws, and strictly individualized and immune from kinship traditions just not worth living.

Comparing technological and traditional cultures is a vital mental experi­ment validating the irreversible and unique nature of European assimilation and generation of knowledge which only superficially might appear as a circui­tous route to the world of tradition. But then again, the comparison lays bare science's historicism and parochialism, disqualifying it from sitting in judge­ment over human cognition.

Petrov's reflections on science are further important in that he relates science precision techniques to a proposition. Only recently, structuralists, more than others, tended to view the sentence as the measurement unit of proposition. And yet the sentence is unable to compress in language the whole body of know­ledge generated by culture. An idea comes across only in a "net of sentences". This assumption is breaking with the classic ones of a unity between the from and content of linguistic structures and general logical propositions.

If this is so, one might attempt historiological parallels in the transfer-trans­mutation mechanism passing and transforming culture-embedded meanings fa­miliar to science-minded West and tradition-oriented East. Such comparisons uncovered links between types of language and those of knowledge transfer. The classical transfer modes closely relate to flective early Greek structures, with the latter inclining towards analytical structures of English. Petrov argues that the modern forms of the transfer-transmutation mechanism necessarily pro­duce distinctive metasyntactical linguastructures in a fusion of English, West European, and Oriental, primarily Japanese, languages.

Whatever' the type of communication, it is grounded in a text generated by a proposition. An important point here is that the text is commonly owned by

commonly acknowledgd g

molding a new, W' «"«-*>« . 1№ stock new things, '»k.ng bo* in the

_ffiss

uggested by the speaker. W _8trueture, _{indicating no}t

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ОГЛАВЛЕНИЕ

С. С. Неретина. Творчество как сущность (о концепции культуры

М. К. Петрова) 3

Предисловие 19

Введение 21

Социологический актуализм н концепция материалистического

понимания истории , 23

Фрагмент знания и интерьер деятельности 32

Социокод и виды общения 35

Средства, задачи и цели 46

I. Единицы и закономерности общения 55

Традиционная парадигма лингвистического исследования ... 58

Свидетельства кризиса традиционной парадигмы 60

Следы акта речи и наукометрическая аналогия 64

Эффекты ретроспективы 73

II. Универсалии социального кодирования 84

Знак и социальное наследование 86

III. Неевропейские типы социального кодирования 93

Лично-именное кодирование 97

Профессионально-именной тип кодирования 105

Трансмутация в традиционном способе кодирования ИЗ

Традиционное развитие 123

JV. Традиция и Европа 128

Мы через призму традиции 129

Традиционная критика и самосознание 137

V. Генезис европейского социального кодирования 145

Проблемы генезиса 152

Начало 155

Палуба, номос, логос 169

Логое и философия 180

Платон и гносеология . . . 203

Платон и Аристотель 206

Аристотель и гносеология . . . . , 217

Предварительные итоги . , . 219

VI. Путь к науке 224

Парадоксы самосознания науки . 226

Теология и наука " 233

VII. Движение к науке 240

Становление теологии ...... 240

Догматика, теология божественная и теология естественная . . 250

Догматика и философия 259

Сакрализация 270

Социальные институты и наука .' ] 274

Теоретическое обоснование науки 277

Путь к науке и движение к науке 290

Гипотезы происхождения опытной науки 294

Проблемы приложения научного знания 301

Заключение , 317

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Summary . • • • 5

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