Quote #17: David Foster Wallace (2006)

We don’t think of ourselves as citizens in the old sense of being small parts of something larger and infinitely more important to which we have serious responsibilities. We do still think of ourselves as citizens in the sense of being beneficiaries—we’re actually conscious of our rights as American citizens and the nation’s responsibilities to us and ensuring we get our share of the American pie. We think of ourselves now as eaters of the pie instead of makers of the pie. So who makes the pie?

Is a Term a Word?

Terminology sometimes refers to specialized language, but it also can refer simply to language that requires more than one word as its signifier. Are terms then in this second sense not also words?

There are two ways that words can contain more that one signifier and still – incontrovertibly – be called words: the compound word (i.e. sailboat, birdbrain, loveshack) and the hyphenated word (i.e. half-baked, gold-digger, mind-boggled). These both leave unaccounted the so-called term (i.e. fish tank, human history, credit cards). Terms refer to a single idea or thing, so in this sense they are cleanly nouns, and yet they are simultaneously not words but are instead a kind of word-set, something universally compounded in usage but never formally linked whether typographically or grammatically. They are paradoxically two-word words.

While this contradiction in the definition of “word” may or may not hold, the OED points to a crack in the foundation of “term” as well:

13 a: A word or phrase used in a definite or precise sense in some particular subject, as a science or art; a technical expression

13: b. In wider application: Any word or group of words expressing a notion or conception, or denoting an object of thought; an expression (for something). Generally with qualifying adj. or phrase.

In the first definition, terms are something specified, technical, scientific and exacting; yet in the second, the thing is general, vague, whimsical, and inexact.

The word “signifier” is a linguistic term that appeals to the ambiguities and tensions of our common conceptions and definitions for the word “word.” Presumably, a signifier refers to what is being used to signal the thing subjected to discussion (signified) whether it is through a hyphenated word, compound word, utterance, term, word-set, sentence, sneeze, or hiccup.

These gaps in clarification highlight just how much grammar (which is a kind of mutant field of philology) and Linguistics (which is both a pseudo-anthropology and a pseudo-neuroscience) are distinctly separate disciplines. Besides their socio-political differences (Grammar is insular, Linguistics is cross-cultural), they have fundamentally different conceptions of what builds our symbolic networks. Each is helpfully insufficient, and both curiously incompatible. Moreover, both the slipperiness of the terms and their porously abstract conceptualizations that attempt to (with varyingly degrees and success) buttress as well as conceal the mechanistic virtues (or even sense) of either further supports the counterintuitive claim that language is far more material and physically resonant than semioticians or grammarians have historically highlighted when configuring the Whats and the Hows of language.

Quote #8: Søren Kierkegaard (1843)

What is going to happen? What will the future bring? I do not know, I have no presentiment. When a spider flings itself from a fixed point down into its consequences, it continually sees before it an empty space in which it can find no foothold, however much it stretches. So it is with me; before me is continually an empty space, and I am propelled by a consequence that lies behind me. This life is turned around and dreadful, not to be endured. (Either/Or, I)

It’s important to note that Kierkegaard was writing from a fixed “stage of life” during this period, these fragments pseudonymously written by a certain “A” corresponding to the initial Aesthetic stage which always gives way to despair and dread. So while despair is a very potent emotion in life, it is never – thankfully – an absolute condition, or, at least ethically (the second stage), it shouldn’t be, and religiously (the third stage), it never could be.