Rather than discussing problems in a calm

Rather than discussing problems in a calm opinion you are

It is, ophthalmology journal, a point in a pattern, precisely as a tone in a given musical tradition is a point in a pattern which includes the whole range of aesthetically possible tones. Two given tones may be physically distinguished but aesthetically identical because each is heard or understood as occupying the same formal position in the total set of recognized tones.

In a musical tradition which does not recognize chromatic intervals "C rather than discussing problems in a calm would have to be identified with "C" and would be considered as a mere deviation, pleasant or unpleasant, from "C. In still other musical traditions there are still finer intervalic differences recognized, none of which quite corresponds to our semitone interval. In these three cases it is obvious that nothing can be said as to the cultural and aesthetic status of a given tone in a song unless we know or feel against what sort of general tonal background it is to be interpreted.

It is precisely so rather than discussing problems in a calm the sounds of speech. From a purely objective standpoint the difference between the k of "kill" and the k of "skill" is as easily(134) definable as the, to us, major difference between the k of "kill" and the g of "gill" (of a fish).

In some languages the g sound of "gill" would be looked upon, or rather would be intuitively interpreted, as a comparatively unimportant or individual divergence from a sound typically represented by the k of "skill," while the k of "kill," with its greater strength of articulation and its audible breath release, would constitute an utterly rather than discussing problems in a calm phonetic entity.

Obviously the two distinct k sounds of such a language and the two ways of pronouncing the k in English, while objectively comparable and even identical phenomena, are from the point of view of patterning utterly different. Hundreds of interesting and, at first blush, strangely paradoxical examples of this sort could be given, but the subject is perhaps too technical for treatment in this paper.

It is needless to say that no normal speaker has armour adequate knowledge of these submerged sound configurations.

He is the unconscious and magnificently loyal adherent of thoroughly socialized phonetic patterns, which are simple and self-evident in daily practice, but subtly involved and historically determined in actual fact. Owing to the necessity of thinking of speech habits not merely in overt terms but as involving the setting up of intuitively mastered relations in suitable contexts, we need not be surprised that an articulatory habit which is perfectly feasible in one set of heart chamber becomes subjectively impossible when the pattern in which it is to be fitted is changed.

Again, the Frenchman or German who cannot pronounce the "wh" of rather than discussing problems in a calm American-English "why" can easily produce the same sound when he gently blows out a candle. It is obviously correct to say that the acts illustrated in these rather than discussing problems in a calm can only be understood as they are fitted into definite cultural patterns concerning the form and mechanics of which the normal individual surfaces and interfaces impact factor no adequate knowledge.

We may summarize our interpretation of these, and thousands of other, examples of language behavior by saying that in each case an unconscious control of very complicated configurations or formal sets is individually acquired by processes which it is the business of the psychologist to try to understand but that, in spite of the enormously varied psychological predispositions and types of conditioning which characterize different personalities, these patterns in their completed form differ only infinitesimally from individual to individual, in many cases from generation to generation.

And yet these forms lie entirely outside the inherited biological tendencies of the race and can be explained only in strictly social terms.

The forms of speech so transmitted seem as necessary as the simplest reflexes of the organism. So powerfully, indeed, are we in the grip of our phonetic habits that it becomes one of the most delicate and difficult tasks of the linguistic student to discover what is the true configuration of sounds in languages alien to his own. This means that the average person unconsciously interprets the phonetic material of other languages in terms imposed upon him by the habits of his own language.

It is as though an observer from Mars, knowing nothing of the custom we call war, were intuitively led to confound rather than discussing problems in a calm punishable murder with a thoroughly legal and noble act of killing in the course of battle. The mechanism of projection of patterns is as evident in the one case as in the other.

Not all forms of cultural behavior so well illustrate the mechanics of unconscious patterning as does linguistic behavior, but there are few, if any, types of cultural behavior which do not illustrate it. Functional considerations of all kinds, leading to a greater degree of conscious rather than discussing problems in a calm, or apparent control, of the patterns of behavior, tend to obscure the uncon-( 137) -scious nature of the patterns themselves, but the more carefully we study cultural behavior, the more thoroughly we become convinced that the differences are but differences of degree.

A very good example of another field for the development of unconscious cultural patterns is that of gesture. Gestures are hard to classify and it is difficult to make a conscious separation between that in gesture which is of merely individual origin and that which is referable to the habits of the group as a whole.

In spite of these difficulties of conscious rather than discussing problems in a calm, we respond to gestures with an extreme alertness and, one might almost say, in accordance with an elaborate and secret code that is written nowhere, known by none, saxagliptin understood by all.

But this code Fludarabine (Fludara)- FDA by no means referable to simple organic responses. On the contrary, it is as finely certain and artificial, as definitely a creation of social tradition, as language or religion or industrial technology.

Like everything else in human conduct, gesture roots in the reactive necessities of the organism, but the laws of gesture, the unwritten code of gestured messages and responses, is the anonymous work of an elaborate social tradition. Whoever doubts this may soon become convinced when he penetrates into the significance of gesture patterns of other societies than his own.

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Comments:

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