Social practices semiotics, Mukarovsky, hedonic dichotomy
To Mukarovsky, which basically sets the literary text of any other text is what he called the aesthetic function. He said something like this:
Every object or action, including the language, you can assign a practical function - utilitarian for instruments, communicative for language, and so on. However, if an object or action to become the focus of attention for yourself and not because of practice that function, is said to have an aesthetic function; ie, cause a reaction for what it is and not for what to do. Thus the aesthetic function as such is not limited to works of art and literature, but may appear in connection with any object or action (cited Garvin, 1974).
We could compare the pragmatic and hedonic functions of human practices to the utilitarian functions and aesthetics of Mukarovsky. In the context of art, moreover, the hedonic function is the very aesthetic function. However, our concept of hedonic function is broader than the aesthetic function, it is not restricted to art. Indeed, the hedonic character of a social activity transcends the field of art and even language. In fact, all human practices are subject to this pragmatic x hedonic dichotomy.
[...] Thus, journalism and advertising, for example, are pragmatic activities that have a certain amount of hedonism. Discursive ACTIVITIES (PUBLIC AND NON-PUBLIC) AND NON-discursive ACTIVITIES To arrive at a semiotic definition of culture and, consequently, a distinction between broad sense culture (or antropocultura) and strictly speaking culture, we had to make use of the concepts of pragmatic function and hedonic function, thus classifying the activities on pragmatic or utilitarian and hedonic. Another distinction of human practices that will be essential in respect of its discursive character or not. [...]
[...] The discursive practices can be social or non-social, social and discursive practices can be cultural or techniques. CONCLUSION What summarily tried to show in this work is that any semiotic theory of culture must take into account the duality between the pragmatic antropoculturais practices and antropoculturais hedonic practices, and that this dichotomy is the very foundation of social organization of human activities. In this sense, the semiotics of culture hinges on sociossemiótica research, since the basic object of his analysis are the social discourses. [...]
[...] L. Linguistic School of Prague. In: HILL, AA (ed.) Aspects of modern linguistics. Sao Paulo, Cultrix 1974. SCHLEIFER, R. Greimas and the nature of meaning: linguistics, semiotics and discaurse theory. Lincoln University of Nebraska Press, 1987. [...]
[...] This means that the product of social activity is always an artifact or a speech. A speech is said individual if your receiver is a unique individual and social if your receiver is composed of a group of individuals, especially an open group and not set of individuals. Moreover, a speech may be direct or mediated, according to the transmitter and receiver are facing each other or are worth from the use of a communication medium (telephone, mail, internet, etc.). [...]
[...] Thus, journalism, politics, education, literature, philosophy, etc. are public activities. We can therefore classify human activities, the semiotic point of view, in discursive activities and non-discursive activities. Moreover, the teleological point of view, human activities are mainly (or exclusively) pragmatic or predominantly (or only) hedonic. We can then define the strict sense culture as a set of social discourses whose principal or primary function is the hedonic function. POWER STRUCTURE OF SOCIAL SPEECHES FROM A DESIGN OF CULTURE AND functionalist ANTROPOCULTURA Here we present a new approach to culture phenomenon, based on pragmatic x hedonic dichotomy, showing thereby that the basic difference between the cultural activities - scientific, artistic, sporting and religious - and the technical activities, that is, all other activities human, lies in its purpose, in its function. [...]
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