Thirdness

This article exposits Maritain’s and Peirce’s account of the preconditions for emergence of event relations. It spotlights Maritain’s model of how to prepare for the receipt of objective intellection, as well as Peirce’s treatment of abductive inferencing. It further identifies the foundational representations (signs) which compel the intuitional/inferencing process. Both Peirce and Maritain advocate that inferring event relations depends upon two distinct kinds of knowledge: from empirical sources in Secondness/sensible experiences, as well as from an objective transcendental state in Firstness. In the latter, intuitions emerge from unbidden pictures vividly flashing across the mind’s eye, while in the former, embodied action templates trace lived experiential paths with objective import.

By viewing attachment theory in terms of its implicit semiotics of desire, we discover an avenue for reconciliation between attachment theory and contemporary psychoanalysis. My discussants, Ringstrom and Slavin, both affirm this quest, joining in articulating a dialectical conception of how attachment and desire, relationship and drive, mutually constitute each other. Ringstrom elaborates my thesis particularly in relation to his own signature theorizing on couples’ treatment and calls attention to the conundrum of insistent demand and the “Pandora’s Box” of mutuality of desire. Slavin contextualizes my call within a larger existential framework, linking exploratory probings to mortal terrors. Both discussants highlight how high the stakes are in any genuine encounter between the known and the still unknown. Yet, by encompassing the erotics of the Oedipal triangle and its dialectics of the familiar-stranger, a more robust conception of attachment security emerges situated in a third space between drive and attachment, existential dread and relational connection, desire and reunion, even as we discover their inextricable union.

The Existence in the work of C. S. Peirce: Firstness, Secondeness, and Thirdness as an Approximation of Existence (article) – The article focuses on the three crucial categories of the phenomenology of the American philosopher C. S. Peirce. The article briefly outlines the Peirce’s philosophical attitudes in general, and depicts the categories of Firstness, Secondness, and Thirdness as possible ways how to approximate the existence. Peirce uses the three categories as an analytical method for his phenomenology. The article is an attempt of outlining of the Peirce understanding to the categories whereby it tries to point out how he thinks about being, existence, and reality.

"Although tropic structures are generally linked to verbal or visual materials in culture, tropes have long been understood as primary devices in the production of music. This paper seeks to show how musical tropes affect the interpretation of musical materials by
listeners. Tropes in music will be shown to correspond to the principal semiotic functions observed in traditional linguistics: iconic, indexical and symbolic. Using audio materials, this essay explore a number of these musical tropes taken from traditional Asian and Native American music; and Western art music from Baroque, Classical and modern periods. Iconic functions are shown to include onomatopoeic musical structures. Indexical
functions involve internal imitation, repetition and restatement, and symbolic functions involve the use of sound materials evocative of specific cultural images or institutions. The paper finally suggests that linguistic, visual and musical tropes are interconnected, mutually reinforcing, and may stem from the same set of cognitive functions in human culture.

(Spanish--Espanol)
Aunque las estructuras trópicas están generalmente ligadas a materiales verbales o visuales propios de la cultura, los tropos suelen haber sido considerados unos instrumentos primarios en la producción de la música. Este artículo trata de mostrar cómo los tropos musicales afectan a la interpretación de los materiales musicales por los oyentes. Se expone como, en la música, los tropos corresponden a las principales funciones semióticas
señaladas por la lingüística tradicional: icónica, indéxica y simbólica. Utilizando materiales de audio, este ensayo explora algunos de estos tropos musicales tomados de la música tradicional asiática y nativa americana, así como de la música del arte occidental del periodo barroco, clásico y moderno. Se muestra que las funciones icónicas incluyen estructuras musicales onomatopéyicas. Mientras las funciones indéxicas implican imitación interna, repetición y reafirmación, las funciones simbólicas suponen el uso de materiales sonoros que evocan imágenes o instituciones culturales específicas. Finalmente, el artículo sugiere que los tropos lingüísticos, visuales y musicales están interconectados, reforzándose mutuamente, y pueden proceder del mismo conjunto de funciones cognitivas que
caracteriza a la cultura humana."

Min relation till Jessica Benjamin började som en röst, en röst ur vilken nya stigar verkade skjuta fram och som ibland kändes som en häpnadsväckande och ny form av terräng för mitt sätt att tänka kring mig själv i den kliniska situationen. När jag fick möjlighet att delta i hennes veckovis återkommande seminarium kände jag mig genast välkomnad in i den lilla, intima gruppen. I närheten av ett briljant intellekt måste man alltid kämpa med en känsla av skräckblandad beundran, men detta kan även vara det perfekta laboratoriet för att undersöka sina egna skiftande sinnestillstånd. Genom att öva mig i den svåra och ömtåliga konsten att låta flera sinnestillstånd råda simulant har jag uppnått en djupare förståelse för mina egna känslor och tankeprocesser som reaktioner på det som väcks under våra möten. När jag försöker röra mig bortom dessa känslor eller omorganisera mitt tänkande finner jag alltid något nytt, något jag inte förväntade mig, dock sällan utan inre tumult. Vad vi genomgår är en konkret erfarenhet, en levande rörelse inom vår "trehet", för att använda Benjamins begrepp. Vår konversation i New York en tidig och klar septembermorgon var inget undantag. Benjamins lyhördhet gjorde sig som alltid gällande.

Postcolonial literature has mostly overlooked advertising in its discussion of national identity formation and the discursive rupture after colonial hegemony. Focused on the Caribbean nation Trinidad and Tobago, this article reconsiders the positions of scholars who have judged the Caribbean cultural sphere as heavily influenced by external aesthetics and the Caribbean mediascape as dominated by imported texts. Building upon Homi Bhabha's work (1990b), the author examines the construction of a mediated Third Space, by which local voices have become active participants in the culmination of a Trinidad and Tobago mediascape. The author examines the discourses that circulated within 1 television commercial break on TV6 (the country's most popular television station at the time of this study) and uses textual analysis to focus on 2 locally produced television advertisements. This analysis aligns with the academic positioning of Caribbean producers as actively wielding power in the negotiation of national and regional identities through the production of media texts that represent a wealth of local production in visual media. Ultimately the author argues that despite the historical dominance of imported television programs and motion pictures in the Caribbean mediascape, television advertising operates as a space of interstitiality and hybridity and plays a central role in the production of liminal, resistive identity formation.

The author explores the intersubjective aspect of the devolution of melancholia into psychosis, particularly as it involves the unconscious intersubjective role of the mother. The author considers the possibility that maternal inability to mourn contributes significantly to the foreclosure of the child's “tertiary processes” (the processes involved in the child's development of a differentiated autonomous self and symbolization). In the clinical case presented in detail in this paper, the child's undifferentiated experience with his mother (who was unable to grieve) left no room for the father as the necessary third element in the child's maturational processes.


Read More: https://guilfordjournals.com/doi/abs/10.1521/prev.2017.104.5.541

This chapter engages in speculation on the notion of iconoclashes (Latour 2010b) by drawing on insights garnered from three sources for which iconoclasm has become a central challenge: Bruno Latour, relational psychoanalysis and my ongoing research with queers in Christian families. The central question I wish to entertain is whether and how it might be possible to protect relationships against iconoclasm non-iconoclastically. A corollary to this question is another: could such a defence be meaningfully referred to as (a form of) sacralization? As Giorgio Agamben has argued, profanation involves negligence. It is the character of this negligence that is under question in an attempt at a non-iconoclastic defence against iconoclasm. Is protection against the accusation of sacrilege possible to achieve through non-iconoclastic sacralization?

Keywords:  Iconoclash, impasse, commensalism, antibiosis, negligence, pharmakon