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Revision as of 04:00, 8 August 2011
, 04:00, 8 August 2011→5.2.11. Reflective Interpretive Frameworks: + raw text
====5.2.11. Reflective Interpretive Frameworks====
====5.2.11. Reflective Interpretive Frameworks====
<pre>
Tell me, good Brutus, can you see your face?
No, Cassius, for the eye sees not itself
But by reflection, by some other things.
'Tis just;
And it is very much lamented, Brutus,
That you have no such mirrors as will turn
Your hidden worthiness into your eye,
That you might see your shadow. ...
Into what dangers would you lead me, Cassius,
That you would have me seek into myself
For that which is not in me?
Therefor, good Brutus, be prepared to hear.
And since you know you cannot see yourself
So well as by reflection, I, your glass,
Will modestly discover to yourself
That of yourself which you yet know not of.
Julius Caesar: 1.2.53-72
The rest of this Section ???, continuing the discussion of formalization in terms of concrete examples and extending over the next 50 ??? Subsections ???, details the construction of a "reflective interpretive framework" (RIF). This is a special type of sign theoretic setting, illustrated in the present case as based on the sign relations A and B, but intended more generally to constitute a fully developed environment of objective and interpretive resources, in the likes of which an "inquiry into inquiry" can reasonably be expected to find its home.
An inquiry into inquiry necessarily involves itself in various forms of self application and self reference. Even when the "inquiree" and the "inquirer", the operand inquiry and the operant inquiry, are conceived to be separately instituted and disjointly embodied in material activity, they still must share a common form and enjoy a collection of definitive characteristics, or else the use of a common term for both sides of the application is equivocal and hardly justified. But this depiction of an inquiry into inquiry, if it is imagined to be valid, raises a couple of difficult issues, of how a form of activity like inquiry can be said to apply and to refer to itself, and of how a general form of activity can be materialized in concretely different processes, that is, represented in the parametrically diverse instantiations of its own generic principles. Before these problems can be clarified to any degree it is necessary to develop a suitable framework of discussion, along with a requisite array of conceptual tools. This is where the construction of a RIF comes in.
And now the investigation itself is under investigation.
President Clinton, August 17, 1998
The task of building a RIF is here approached on two fronts, structural and functional. The structural approach looks to the formal constitution of the framework itself, with an eye to the static logical relationships that potentially exist among its objective and its interpretive elements, that is, the abstract relations that can be permitted through the medium of its use to be brought to light, to be recognized on future occasions, and to be signified to a community of observant and interpretive agents. The functional approach looks to the dynamic and effective conduct of a typical reflective interpreter, with an eye to the medium of operational resources that support its activity, and it seeks to discover amid this defrayal the workings of the act of reflection that makes it all possible.
I was, at that time, in Germany, whither the wars, which have not yet finished there, had called me, and as I was returning from the coronation of the Emperor to join the army, the onset of winter held me up in quarters in which, finding no company to distract me, and having, fortunately, no cares or passions to disturb me, I spent the whole day shut up in a room heated by an enclosed stove, where I had complete leisure to meditate on my own thoughts.
Rene Descartes, Discourse on Method, [Des1, 35]
</pre>
=====5.2.11.1. Principals vs. Principals=====
=====5.2.11.1. Principals vs. Principals=====
