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How New Objects Are Created

martes, 28 de junio de 2016

HOW NEW OBJECTS ARE CREATED

How our world of objects arises ex nihilo—as a result of social interaction. This amounts to a philosophical account of how we live in a virtual reality of our own making. According to G. H. Mead's account in MIND, SELF AND SOCIETY (77-79):

The social process, as involving communication, is in a sense responsible for the appearance of new objects in the field of experience of the individual organisms implicated in that process. Organic processes or responses in a sense constitute the objects to which they are responses; that is to say, any given biological organism is in a way responsible for the existence (in the sense of the meanings they have for it) of the objects to which it physiologically and chemically responds. There would, for example, be no food—no edible objects—if there were no organisms which could digest it. And similarly, the social process in a sense constitute the objects to which it respondes, or to which it is an adjustment. That is to say, objects are constituted in terms of meanings within the social process of experience and behavior through the mutual adjustment to one another of the responses or actions of the various individual organisms involved in that process, an adjustment made possible by means of a communication which takes the form of a conversation of gestures in the early evolutionary stages of that process, and of language in its later stages.
Awareness or consciousness is not necessary to the presence of meaning in the process of social experience. A gesture on the part of one organism in any given social act calls out a response on the part of another organism and its outcome; and a gesture is the symbol of the result of the given social act of one organism (the organism making it) in so far as it is responded to by another organism (thereby also involved in that act) as indicating that result. The mechanism of meaning is thus present in the social act before the emergence of consciousness or awareness of meaning occurs. The act or adjustive response of the second organism gives to the gesture of the first organism the meaning which it has.
Symbolization constitutes objects not constituted before, objects which would not exist except for the context of social relationships wherein symbolization occurs. Language does not simply symbolize a situation or objet which is already there in advance; it makes possible the existence or the appearance of that situation or objet, for it is a part of the mechanism whereby that situation or object is created. The social process relates the responses of one individual to the gestures of another, as the meanings of the latter, and is thus responsible for the rise and existence of new objects in the social situation, objects dependent upon or constituted by these meanings. Meaning is thus not to be conceive, fundamentally, as a state of consciousness, or as a set of organized relations exsiting or subsisting mentally otuside the field of experience in which they enter; on the contrary, it should be conceived objectively, as having its existence entirely within this field itself. [NOTE: Nature has meaning and implication but not indication by symbols. the symbol is distinguishable from the meaning it refers to. Meanings are in nature, but symbols are the heritage of man (1924)]. The response of one organism to the gesture of another in any given social act is the meaning of that gesture, and also is in a sense responsible for the appearance or coming into being of the new object—or new content of an old object—to which that gesture refers through the outcome of the given social act in which it is an early phase. For, to repeat, objects are in a genuine sense constituted within the social process of experience, by the communication and mutual adjustment of behavior among the individual organisms whih are involved in that process and which carry it on. Just as in fencing the parry is an interpretation of the thrust, so, in the social act, the adjustive response of one organism to the gesture of another is the interpretation of that gesture by that organism—it is the meaning of that gesture.
At the level of self-consciousness such a gesture becomes a symbol, a significant symbol. But the interpretation of gestures is not, basically, a process going on in a mind as such, or one necessarily involving a mind; it is an external, overt, physical, or physiological process going on in the actual field of social experience. Meaning can then be described, accounted for, or stated in terms of symbols or language at its highest and most complex stage of development (the stage it reaches in human experience), but language simply lifts out of the social process a situation which is logically or implicitly there already. The language symbol is simply a significant or conscious gesture.
Two main points are being made here: (1) that the social process, through the communication which it makes possible among the individuals implicated in it, is responsible for the appearence of a whole set of new objects in nature, which exist in relation to it (objects, namely, of "common sense"); and (2) that the gesture of one organism and the adjustive response of another organism to that gesture whithin any given social act bring out the relationship that exists between the gesture as the beginning of the given act and the completion or resultant of the given act, to which the gesture refers. These are the two basic and complementary logical aspects of the social process.

 

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