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Metaphor may also be used for any rhetorical figures of speech that achieve their effects via association, comparison or resemblance. In this broader sense, antithesis, hyperbole, metonymy and simile would all be considered types of metaphor. Aristotle used both this sense and the regular, current sense above. [1]
Donald Davidson also thinks it a mistake to look for the truth conditions of a metaphor, since, in his words, "much of what we are caused to notice [in a metaphor] is not propositional in character", that is to say, metaphor is a prompt to thought which cannot be reduced to or contained by a series of truth conditions (Davidson 1984, p. 263).
In a broader sense, metaphoric criticism can illuminate the world in which we live by analyzing the language—and, in particular, the metaphors—that surround us. The notion that metaphors demonstrate worldviews originates in the work of Kenneth Burke and has been taken up further in the cognitive sciences, particularly by George Lakoff .
The word metaphor itself is a metaphor, coming from a Greek term meaning 'transference (of ownership)'. The user of a metaphor alters the reference of the word, "carrying" it from one semantic "realm" to another. The new meaning of the word might derive from an analogy between the two semantic realms, but also from other reasons such as the ...
All that glitters is not gold" is an aphorism stating that not everything that looks precious or true turns out to be so. While early expressions of the idea are known from at least the 12th–13th century, the current saying is derived from a 16th-century line by William Shakespeare , " All that glisters is not gold ".
The Good (the sun) provides the very foundation on which all other truth rests. Plato uses the image of the Sun to help define the true meaning of the Good. The Good "sheds light" on knowledge so that our minds can see true reality. Without the Good, we would only be able to see with our physical eyes and not the "mind's eye".
The second stage addresses this interpretation against the context of utterance. Because it makes no sense in context, we then go to the third step which searches for a nonliteral meaning that does make sense. When the literal meaning violates one of Grice's rules of conversation it then becomes defective and becomes a false statement.
In philosophy, Wittgenstein's ladder is a metaphor set out by Ludwig Wittgenstein about learning. In what may be a deliberate reference to Søren Kierkegaard's Concluding Unscientific Postscript to Philosophical Fragments, [1] [2] the penultimate proposition of the Tractatus Logico-Philosophicus (translated from the original German) reads: