Book Note on Metaphors We Live By

悦悦悦

Book Note on Metaphors We Live By:
Reader: 赵悦
Reading Time: 1天
Reading Task: P158-167, Chapter28-30
Summary of the Content:
Chapter 28: Some Inadequacies of the Myth of Subjectivism
The chapter begins by critiquing the “myth of subjectivism”, which posits that meaning is purely subjective and derived from individual consciousness. Lakoff and Johnson argue that this view fails to account for how meaning is inherently embodied and shaped by shared cultural and experiential contexts. They contend that subjectivism overlooks the role of metaphor in structuring thought, as metaphors are not merely linguistic devices but cognitive frameworks rooted in our physical interactions with the world. The authors highlight that subjectivism cannot explain how communication is possible, since it denies the existence of shared conceptual structures. They propose that meaning arises from embodied experience rather than isolated subjectivity, challenging the Cartesian dualism that underlies much of subjectivist thought.
Chapter 29: The Experientialist Alternative: Giving New Meaning to the Old Myths
Here, Lakoff and Johnson introduce “experientialism” as an alternative to subjectivism and objectivism. Experientialism posits that understanding emerges from the interplay between our bodily experiences and the cultural contexts in which we exist. They argue that concepts are formed through metaphorical projections based on sensory-motor experiences, such as the “TIME IS MONEY” metaphor arising from our experience of labor and exchange. The authors emphasize that experientialism does not reject objectivity entirely but rather situates knowledge within embodied experience. They re-evaluate traditional philosophical myths (like the idea of absolute truth) by showing how they are rooted in metaphorical understandings that can be revised through new experiential insights. Experientialism thus offers a framework where meaning is both objective (grounded in physical reality) and subjective (shaped by individual experience), reconciling the divide between these extremes.
Chapter 30: Understanding
The final chapter explores the nature of understanding, asserting that it is inherently metaphorical. Lakoff and Johnson argue that we understand new concepts by mapping them onto familiar ones through metaphor. For example, understanding an argument as a “building” (with a “foundation” and “structure”) allows us to organize abstract ideas using concrete spatial metaphors. They emphasize that understanding is not a passive reception of information but an active process of structuring experience through metaphorical concepts. The chapter concludes by highlighting that our entire conceptual system is metaphorically structured, meaning that all understanding is filtered through embodied metaphors. This has profound implications for philosophy, science, and everyday thought, as it challenges the notion of direct, non-metaphorical understanding.
Evaluation:
Lakoff and Johnson’s critique of subjectivism is compelling in its demonstration of how meaning cannot be divorced from embodied experience. By highlighting the intersubjective nature of metaphor, they effectively show that subjectivism’s emphasis on individual consciousness neglects the shared cultural and physical foundations of thought. The introduction of experientialism provides a robust alternative that bridges the gap between objectivism and subjectivism, acknowledging both the physical grounding of concepts and the role of human interpretation.
Reflection:
Engaging with these chapters has fundamentally altered how I perceive language and thought. The realization that metaphors are not just rhetorical flourishes but cognitive necessities has made me more attentive to the metaphorical structures underlying everyday speech. For instance, when discussing projects, I now notice how often I use metaphors like “building a plan” or “laying groundwork”, which reflect a spatial understanding of abstract processes. This awareness has deepened my appreciation for how language embodies our physical interactions with the world. The critique of subjectivism resonates with my experiences in cross-cultural communication. I’ve witnessed how misinterpretations arise not just from linguistic differences but from divergent metaphorical frameworks rooted in distinct cultural experiences.
Lakoff and Johnson’s emphasis on shared embodied experience as a foundation for meaning has helped me understand why certain metaphors translate easily across cultures (e.g., “UP” for positive emotions, likely due to universal physical experiences) while others remain culture-specific (e.g., “TIME IS MONEY” being more prominent in capitalist societies). Applying the experientialist perspective to my academic work has also been transformative. When studying complex theories, I now actively seek out the metaphorical bases that make them understandable. For example, grasping quantum physics becomes easier when recognizing how metaphors like “wave-particle duality” draw on macroscopic experiences to explain microscopic phenomena. This approach has revealed that even the most abstract ideas are anchored in embodied metaphors, challenging my previous assumption that academic knowledge is purely objective.
Ultimately, these chapters have underscored the importance of acknowledging the metaphorical nature of understanding in both personal and professional contexts. They urge us to reflect on how our conceptual systems, shaped by metaphor, influence our perceptions and actions ---- a reflection that fosters greater critical awareness and empathy in interpreting others’ perspectives.