Philosophy of language in the age of the media - Philosophy

Philosophy of language in the age of mass media

The thesis of the modern philosophy of language that everything is language, despite the resistance of people defending the independent existence of being, God, the person who send signs and control their meaning, received an unexpected confirmation in the arrangement of our temporary life. In the "society of the play", where people present themselves on the "scene" life, where politics becomes a theater and the basis of the economy is not production, but speculative financial capital, and change the forms of civilization, people's way of life. Words affect people's behavior not by meaning and meaning, not by the fact that they gear things (that is, they correspond to them), but as magical signs in ritual practices. In words and images, what is important now is not the inner meaning that the professors interpret, but the external brilliance and sound that fascinates the listener, like the singing of mythological sirens.

Intellectuals are outraged by the way advertising or election campaigns are conducted. On the contrary, advertisers & quot ;, PR experts and image makers they gradually become aware of what it is, where the power of images and sounds comes from. It does not come from ideas, truths, or essences; does not presuppose reflection, i.e. Switching attention from the type of sign to the entity that this sign represents. In the media, images represent themselves and do not refer to what they teach at the university. Images of things or politicians in the commercials work differently than intellectual signs: the viewer sees a beautiful thing or a credible person, hears a velvet magical voice, gets under the influence of a bewitching look ...

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What is the spontaneous reaction of philosophers to the intervention of the media? The older generation sees this as a sign of the disintegration of a high culture and therefore regards them as something hostile, which must be actively resisted, primarily by administrative resources: to strengthen the traditional education system. Young are forced to react more flexibly. Current school students and junior students can hardly read books, but they feel like a fish in the water in front of the computer screen. Reality is textbooks, reminiscent of the form of comics. They cause a mental cramp in the teachers of the older generation. It seems that this is the negation of philosophy and we can safely state her death. By inertia, books are written and read further, but the end is already near: young people are unable to read them. Therefore, the question of changing the forms of philosophy, its closeness to art, including mass, is the question of its survival in new conditions. Until we understand how this "fine new world" functions, until we learn to use video signs and do not oppose the look of the Medusa mirror until we understand the secrets of the sweet-horned sirens, we can not count on fulfilling the philosopher's intellectual vocation.

The question of the reorientation of philosophy must be associated not only with self-reflection, but also with the form of the process of communication. In any case, it should be remembered that he did not always proceed in the usual way for us to read books, listen to lectures, participate in discussions, etc. The verbal and book form of communication is a product of the civilizational process. It was preceded by other ways of communicating with being, in which the signs had a magical-symbolic character and influenced the behavior of people, bypassing the reflections. That culture was underscored undemocratic, for being sent signs only to the elect and they disposed of them not without benefit for themselves. But also the professorial form of communication inherits the thesis of the availability of meaning only to graduates and, in a hidden form, also contains the practice of initiation, i.e. some nonintelligible mechanism for conveying the truth. The scientist proves his words with references to knowledge and experience, however, the social status of the speaker matters. The professor does not show any bodily signs of his chosenness, but he has diplomas and certificates that give him the right to speak and to test. So in modern culture, the research of analytical philosophers about language as a "form of life", about disciplinary practices in which statements get authoritative meaning and become speech acts are unexpectedly topical.

Adults do not prove anything to small children, but act either imperatively, as the founders, or say: "Do it!" When you grow up, you will know why. " On the other hand, the "bases" adults do not function as discussed and accepted at the scientific forum positions, but as rituals. This is what gives grounds for considering a community of scientists like the ancient tribes with their customs. Thus, to Wittgenstein's understanding of language games The closest is the notion of Fuco's "discursive practices", which he understands in close connection with the "disciplinary spaces", and then unites the notion of strategies.

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Today, there is an acute need for finding criteria for selection and proof if not a true, then at least better description. Philosophy contributes to a new understanding of the world and promotes a kind of linguistic behavior that will lead to looking for new, more appropriate forms of non-linguistic behavior. In fact, books and lectures affected people's minds not so much with truth as with disciplinary practices, which made statements authoritative. Similarly, the impact of media technology on behavior is largely determined by the cultural context that is the life form of people and the place of their thought.

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