Turn Influence Into Responsibility

representation

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is standing outside and against something.

Heidegger accurately identified this shift to totalizing picturing as..

is a kind of 'intelligibility' that tames the otherness of the other by translating it into the terms of the same.

Levinas defines representation as a kind of 'intelligibility' that violates the alternity of the other by translating it into the terms of the same: 'Intelligibility, the very occurrence of representation, is the possibility for the other to be determined by the same without determining the same, without introducing alterity into it... it is a free exercise of the same' (124).' (Narrative Hospitality in Late Victorian Fiction: Novel Ethics By Rachel Hollander).

is a problem fundamentally new to the age of enlightenment because of the sudden absence of God. It was concerned with exploring this new separation of the mind and the world.

the space opened up by the separation of words and things. The problem of this separation is the driving force of seventeenthand eighteenth-century thought. The major philosophical question of the era concern the relation between mind and world how it is that words, concepts and human understadning relate to the things that we experience' It is the problem that occupies Descartes, Hume and Locke, and the problem that Kant struggles with in every one of his texts. As Foucault argues, the problem of representation is fundamentally new to the age of Enlightenment. The problem simply does not exist for ancient and medieval thinking, for in a universe of things whose concepts are included in them by God, ready for human reason to discover, there is no space betweeen the thing and its concept'. (Reshaping Museum Space edited by Suzanne Macleod 147).

is a process through which the knower (or observer) interposes a system of concepts, a method, or logic between reality and the mind. It thus involves an interaction between the knower, the known (human reality), and the process of knowing (method or logic).

In 'Presence and Repetition: The Other and Anthropological Writing,' Johannes Fabian describes the 'difference between reality and its doubles' in terms of a 'distance [. . . ] between the knower and the known' (1990:754). He defines representation as a process through which the knower, conceived 'as a viewer and observer [. . .] interpose[s] a system of concepts (a method or a logic) between reality and the mind' (Ibid., 754-5). Representation thus involves an interaction between the knower (a scientific or philosophical observer), the known (human reality), and the process of knowing (method or logic). What we call reality is a product of perception within an historical context, the result of 'a tension between re-presentation and presence' (Ibid., 755, original emphasis).

is a step along the way of thinking. We cannot think our environment until we categorize it and then represent those categories.

we must first categorize our environment and then represent these categories by symbols ('elements of language,' 'words') before we can 'think' about them' (Leach 1970:127)'

is an enterprise that attempts to capture stable features of the world at the cost of the human element.

Behind the cold epistemological question-- can our representations capture with some certainty stable features of the world out there' -the second, more burning anxiety is always lurking: can we find a way to fend off the people'' (Latour 1999:13)

is an ideology of control over otherness, just as interpretation is the imputation of selfhood to otherness.

Since the aim of ethnography is discourse, it can no more be representation (an ideology of control over the appearance of otherness) than it can be interpretation (the imputation of selfhood to otherness)' (Handelman 1994:360)

is defined not as pictures or as sentences but more broadly as anything at all that can have conditions of satisfaction.

I suspect also that Husserl had an ontological conception of representations as certain kinds of occurent mental events. My conception is purely logical. Representations for me are not to be thought of as always like pictures or sentences... for me anything at all that can have conditions of satisfaction is a representation. (Searle 'phenomenological illusion' 322)

representation, n.Memes

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