Metaphor

Last updated

A political cartoon by illustrator S.D. Ehrhart in an 1894 Puck magazine shows a farm woman labeled "Democratic Party" sheltering from a tornado of political change. Puck; 1894-05-02; Vol 35 Iss 895.jpg
A political cartoon by illustrator S.D. Ehrhart in an 1894 Puck magazine shows a farm woman labeled "Democratic Party" sheltering from a tornado of political change.

A metaphor is a figure of speech that, for rhetorical effect, directly refers to one thing by mentioning another. [1] It may provide (or obscure) clarity or identify hidden similarities between two different ideas. Metaphors are often compared with other types of figurative language, such as antithesis, hyperbole, metonymy, and simile. [2] One of the most commonly cited examples of a metaphor in English literature comes from the "All the world's a stage" monologue from As You Like It :

Contents

All the world's a stage,
And all the men and women merely players;
They have their exits and their entrances
And one man in his time plays many parts,
His Acts being seven ages. At first, the infant...
William Shakespeare, As You Like It , 2/7 [3]

This quotation expresses a metaphor because the world is not literally a stage, and most humans are not literally actors and actresses playing roles. By asserting that the world is a stage, Shakespeare uses points of comparison between the world and a stage to convey an understanding about the mechanics of the world and the behavior of the people within it.

In the ancient Hebrew psalms (around 1000 B.C.), one finds already vivid and poetic examples of metaphor such as, "The Lord is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge, my shield and the horn of my salvation, my stronghold” and “The Lord is my shepherd, I shall not want”. Some recent linguistic theories view all language in essence as metaphorical. [4]

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 be derived from an analogy between the two semantic realms, but also from other reasons such as the distortion of the semantic realm - for example in sarcasm.

Etymology

The English word metaphor derives from the 16th-century Old French word métaphore, which comes from the Latin metaphora, "carrying over", and in turn from the Greek μεταφορά (metaphorá), "transference (of ownership)", [5] from μεταφέρω (metapherō), "to carry over", "to transfer" [6] and that from μετά (meta), "behind", "along with", "across" [7] + φέρω (pherō), "to bear", "to carry". [8]

Parts of a metaphor

The Philosophy of Rhetoric (1937) by rhetorician I. A. Richards describes a metaphor as having two parts: the tenor and the vehicle. The tenor is the subject to which attributes are ascribed. The vehicle is the object whose attributes are borrowed. In the previous example, "the world" is compared to a stage, describing it with the attributes of "the stage"; "the world" is the tenor, and "a stage" is the vehicle; "men and women" is the secondary tenor, and "players" is the secondary vehicle.

Other writers[ which? ] employ the general terms 'ground' and 'figure' to denote the tenor and the vehicle. Cognitive linguistics uses the terms 'target' and 'source', respectively.

Psychologist Julian Jaynes coined the terms 'metaphrand' and 'metaphier', plus two new concepts, 'paraphrand' and 'paraphier'. [9] [10] 'Metaphrand' is equivalent to the metaphor-theory terms 'tenor', 'target', and 'ground'. 'Metaphier' is equivalent to the metaphor-theory terms 'vehicle', 'figure', and 'source'. In a simple metaphor, an obvious attribute of the metaphier exactly characterizes the metaphrand (e.g. the ship plowed the seas). With an inexact metaphor, however, a metaphier might have associated attributes or nuances – its paraphiers – that enrich the metaphor because they "project back" to the metaphrand, potentially creating new ideas – the paraphrands – associated thereafter with the metaphrand or even leading to a new metaphor. For example, in the metaphor "Pat is a tornado", the metaphrand is "Pat", the metaphier is "tornado". As metaphier, "tornado" carries paraphiers such as power, storm and wind, counterclockwise motion, and danger, threat, destruction, etc. The metaphoric meaning of "tornado" is inexact: one might understand that 'Pat is powerfully destructive' through the paraphrand of physical and emotional destruction; another person might understand the metaphor as 'Pat can spin out of control'. In the latter case, the paraphier of 'spinning motion' has become the paraphrand 'psychological spin', suggesting an entirely new metaphor for emotional unpredictability, a possibly apt description for a human being hardly applicable to a tornado. Based on his analysis, Jaynes claims that metaphors not only enhance description, but "increase enormously our powers of perception...and our understanding of [the world], and literally create new objects". [9] :50

As a type of comparison

Metaphors are most frequently compared with similes. It is said, for instance, that a metaphor is 'a condensed analogy' or 'analogical fusion' or that they 'operate in a similar fashion' or are 'based on the same mental process' or yet that 'the basic processes of analogy are at work in metaphor'. It is also pointed out that 'a border between metaphor and analogy is fuzzy' and 'the difference between them might be described (metaphorically) as the distance between things being compared'. A metaphor asserts the objects in the comparison are identical on the point of comparison, while a simile merely asserts a similarity through use of words such as "like" or "as". For this reason a common-type metaphor is generally considered more forceful than a simile. [11] [12]

The metaphor category contains these specialized types:

Metaphor vs metonymy

Metaphor is distinct from metonymy, both constituting two fundamental modes of thought. Metaphor works by bringing together concepts from different conceptual domains, whereas metonymy uses one element from a given domain to refer to another closely related element. A metaphor creates new links between otherwise distinct conceptual domains, whereas a metonymy relies on pre-existent links within them.

For example, in the phrase "lands belonging to the crown", the word "crown" is a metonymy because some monarchs do indeed wear a crown, physically. In other words, there is a pre-existent link between "crown" and "monarchy". [16] On the other hand, when Ghil'ad Zuckermann argues that the Israeli language is a "phoenicuckoo cross with some magpie characteristics", he is using a metaphor. [17] :4 There is no physical link between a language and a bird. The reason the metaphors "phoenix" and "cuckoo" are used is that on the one hand hybridic "Israeli" is based on Hebrew, which, like a phoenix, rises from the ashes; and on the other hand, hybridic "Israeli" is based on Yiddish, which like a cuckoo, lays its egg in the nest of another bird, tricking it to believe that it is its own egg. Furthermore, the metaphor "magpie" is employed because, according to Zuckermann, hybridic "Israeli" displays the characteristics of a magpie, "stealing" from languages such as Arabic and English. [17] :4–6

Subtypes

A dead metaphor is a metaphor in which the sense of a transferred image has become absent. The phrases "to grasp a concept" and "to gather what you've understood" use physical action as a metaphor for understanding. The audience does not need to visualize the action; dead metaphors normally go unnoticed. Some distinguish between a dead metaphor and a cliché. Others use "dead metaphor" to denote both. [18]

A mixed metaphor is a metaphor that leaps from one identification to a second inconsistent with the first, e.g.:

I smell a rat [...] but I'll nip him in the bud" — Irish politician Boyle Roche

This form is often used as a parody of metaphor itself:

If we can hit that bull's-eye then the rest of the dominoes will fall like a house of cards... Checkmate.

Futurama character Zapp Brannigan. [19]

An extended metaphor, or conceit, sets up a principal subject with several subsidiary subjects or comparisons. In the above quote from As You Like It, the world is first described as a stage and then the subsidiary subjects men and women are further described in the same context.

An implicit metaphor has no specified tenor, although the vehicle is present. M. H. Abrams offers the following as an example of an implicit metaphor: "That reed was too frail to survive the storm of its sorrows". The reed is the vehicle for the implicit tenor, someone's death, and the "storm" is the vehicle for the person's "sorrows". [20]

Metaphor can serve as a device for persuading an audience of the user's argument or thesis, the so-called rhetorical metaphor.

In rhetoric and literature

Aristotle writes in his work the Rhetoric that metaphors make learning pleasant: "To learn easily is naturally pleasant to all people, and words signify something, so whatever words create knowledge in us are the pleasantest." [21] When discussing Aristotle's Rhetoric, Jan Garret stated "metaphor most brings about learning; for when [Homer] calls old age "stubble", he creates understanding and knowledge through the genus, since both old age and stubble are [species of the genus of] things that have lost their bloom." [22] Metaphors, according to Aristotle, have "qualities of the exotic and the fascinating; but at the same time we recognize that strangers do not have the same rights as our fellow citizens". [23]

Educational psychologist Andrew Ortony gives more explicit detail: "Metaphors are necessary as a communicative device because they allow the transfer of coherent chunks of characteristics -- perceptual, cognitive, emotional and experiential -- from a vehicle which is known to a topic which is less so. In so doing they circumvent the problem of specifying one by one each of the often unnameable and innumerable characteristics; they avoid discretizing the perceived continuity of experience and are thus closer to experience and consequently more vivid and memorable." [24]

As style in speech and writing

As a characteristic of speech and writing, metaphors can serve the poetic imagination. This allows Sylvia Plath, in her poem "Cut", to compare the blood issuing from her cut thumb to the running of a million soldiers, "redcoats, every one"; and enabling Robert Frost, in "The Road Not Taken", to compare a life to a journey. [25] [26] [27]

Metaphors can be implied and extended throughout pieces of literature.

Larger applications

Sonja K. Foss characterizes metaphors as "nonliteral comparisons in which a word or phrase from one domain of experience is applied to another domain". [28] She argues that since reality is mediated by the language we use to describe it, the metaphors we use shape the world and our interactions to it.

A metaphorical visualization of the word anger. Anger Symbol.jpg
A metaphorical visualization of the word anger.

The term metaphor is used to describe more basic or general aspects of experience and cognition:

Conceptual metaphors

Some theorists have suggested that metaphors are not merely stylistic, but that they are cognitively important as well. In Metaphors We Live By , George Lakoff and Mark Johnson argue that metaphors are pervasive in everyday life, not just in language, but also in thought and action. A common definition of metaphor can be described as a comparison that shows how two things that are not alike in most ways are similar in another important way. They explain how a metaphor is simply understanding and experiencing one kind of thing in terms of another, called a "conduit metaphor". A speaker can put ideas or objects into containers, and then send them along a conduit to a listener who removes the object from the container to make meaning of it. Thus, communication is something that ideas go into, and the container is separate from the ideas themselves. Lakoff and Johnson give several examples of daily metaphors in use, including "argument is war" and "time is money". Metaphors are widely used in context to describe personal meaning. The authors suggest that communication can be viewed as a machine: "Communication is not what one does with the machine, but is the machine itself." [29]

Experimental evidence shows that "priming" people with material from one area will influence how they perform tasks and interpret language in a metaphorically related area. [note 1]

As a foundation of our conceptual system

Cognitive linguists emphasize that metaphors serve to facilitate the understanding of one conceptual domain—typically an abstraction such as "life", "theories" or "ideas"—through expressions that relate to another, more familiar conceptual domain—typically more concrete, such as "journey", "buildings" or "food". [31] [32] For example: we devour a book of raw facts, try to digest them, stew over them, let them simmer on the back-burner, regurgitate them in discussions, and cook up explanations, hoping they do not seem half-baked.

A convenient short-hand way of capturing this view of metaphor is the following: CONCEPTUAL DOMAIN (A) IS CONCEPTUAL DOMAIN (B), which is what is called a conceptual metaphor. A conceptual metaphor consists of two conceptual domains, in which one domain is understood in terms of another. A conceptual domain is any coherent organization of experience. For example, we have coherently organized knowledge about journeys that we rely on in understanding life. [32]

Lakoff and Johnson greatly contributed to establishing the importance of conceptual metaphor as a framework for thinking in language, leading scholars to investigate the original ways in which writers used novel metaphors and question the fundamental frameworks of thinking in conceptual metaphors.

From a sociological, cultural, or philosophical perspective, one asks to what extent ideologies maintain and impose conceptual patterns of thought by introducing, supporting, and adapting fundamental patterns of thinking metaphorically. [33] To what extent does the ideology fashion and refashion the idea of the nation as a container with borders? How are enemies and outsiders represented? As diseases? As attackers? How are the metaphoric paths of fate, destiny, history, and progress represented? As the opening of an eternal monumental moment (German fascism)? Or as the path to communism (in Russian or Czech for example)?[ citation needed ]

Some cognitive scholars have attempted to take on board the idea that different languages have evolved radically different concepts and conceptual metaphors, while others hold to the Sapir-Whorf hypothesis. German philologist Wilhelm von Humboldt contributed significantly to this debate on the relationship between culture, language, and linguistic communities. Humboldt remains, however, relatively unknown in English-speaking nations. Andrew Goatly, in "Washing the Brain", takes on board the dual problem of conceptual metaphor as a framework implicit in the language as a system and the way individuals and ideologies negotiate conceptual metaphors. Neural biological research suggests some metaphors are innate, as demonstrated by reduced metaphorical understanding in psychopathy. [34]

James W. Underhill, in Creating Worldviews: Ideology, Metaphor & Language (Edinburgh UP), considers the way individual speech adopts and reinforces certain metaphoric paradigms. This involves a critique of both communist and fascist discourse. Underhill's studies are situated in Czech and German, which allows him to demonstrate the ways individuals are thinking both within and resisting the modes by which ideologies seek to appropriate key concepts such as "the people", "the state", "history", and "struggle".

Though metaphors can be considered to be "in" language, Underhill's chapter on French, English and ethnolinguistics demonstrates that we cannot conceive of language or languages in anything other than metaphoric terms.

Nonlinguistic metaphors

Tombstone of a Jewish woman depicting broken candles, a visual metaphor of the end of life. Tombe juive de femmes - Jewish tombstone of women.jpg
Tombstone of a Jewish woman depicting broken candles, a visual metaphor of the end of life.

Metaphors can map experience between two nonlinguistic realms. Musicologist Leonard B. Meyer demonstrated how purely rhythmic and harmonic events can express human emotions. [35] It is an open question whether synesthesia experiences are a sensory version of metaphor, the "source" domain being the presented stimulus, such as a musical tone, and the target domain, being the experience in another modality, such as color. [36]

Art theorist Robert Vischer argued that when we look at a painting, we "feel ourselves into it" by imagining our body in the posture of a nonhuman or inanimate object in the painting. For example, the painting The Lonely Tree by Caspar David Friedrich shows a tree with contorted, barren limbs. [37] [38] Looking at the painting, we imagine our limbs in a similarly contorted and barren shape, evoking a feeling of strain and distress. Nonlinguistic metaphors may be the foundation of our experience of visual and musical art, as well as dance and other art forms. [39] [40]

In historical linguistics

In historical onomasiology or in historical linguistics, a metaphor is defined as a semantic change based on a similarity in form or function between the original concept and the target concept named by a word. [41]

For example, mouse: small, gray rodent with a long tailsmall, gray computer device with a long cord.

Some recent linguistic theories view all language in essence as metaphorical. [42]

Historical theories

Aristotle's discusses the creation of metaphors at the end of his Poetics : "But the greatest thing by far is to be a master of metaphor. It is the one thing that cannot be learnt from others; and it is also a sign of genius, since a good metaphor implies an intuitive perception of the similarity in dissimilars." [43]

Baroque literary theorist Emanuele Tesauro defines the metaphor "the most witty and acute, the most strange and marvelous, the most pleasant and useful, the most eloquent and fecund part of the human intellect". There is, he suggests, something divine in metaphor: the world itself is God's poem [44] and metaphor is not just a literary or rhetorical figure but an analytic tool that can penetrate the mysteries of God and His creation. [45]

Friedrich Nietzsche makes metaphor the conceptual center of his early theory of society in On Truth and Lies in the Non-Moral Sense. [46] Some sociologists have found his essay useful for thinking about metaphors used in society and for reflecting on their own use of metaphor. Sociologists of religion note the importance of metaphor in religious worldviews, and that it is impossible to think sociologically about religion without metaphor. [47]

See also

Notes

  1. "In sum, there are now numerous results from comprehension-oriented studies suggesting that (1) comprehending metaphorical language activates concrete source domain concepts, and that (2) activating particular concrete perceptual or motor knowledge affects subsequent reasoning and language comprehension about a metaphorically connected abstract domain" [30]

Related Research Articles

<span class="mw-page-title-main">Rhetoric</span> Art of discourse

Rhetoric is the art of persuasion, which along with grammar and logic, is one of the three ancient arts of discourse. Rhetoric aims to study the techniques writers or speakers utilize to inform, persuade, or motivate particular audiences in specific situations. Aristotle defines rhetoric as "the faculty of observing in any given case the available means of persuasion" and since mastery of the art was necessary for victory in a case at law, for passage of proposals in the assembly, or for fame as a speaker in civic ceremonies, he calls it "a combination of the science of logic and of the ethical branch of politics". Rhetoric typically provides heuristics for understanding, discovering, and developing arguments for particular situations, such as Aristotle's three persuasive audience appeals: logos, pathos, and ethos. The five canons of rhetoric or phases of developing a persuasive speech were first codified in classical Rome: invention, arrangement, style, memory, and delivery.

A simile is a figure of speech that directly compares two things. Similes differ from metaphors by highlighting the similarities between two things using comparison words such as "like", "as", "so", or "than", while metaphors create an implicit comparison. This distinction is evident in the etymology of the words: simile derives from the Latin word similis, while metaphor derives from the Greek word metapherein. Like in the case of metaphors, the thing that is being compared is called the tenor, and the thing it is being compared to is called the vehicle. Author and lexicographer Frank J. Wilstach compiled a dictionary of similes in 1916, with a second edition in 1924.

<i>Where Mathematics Comes From</i>

Where Mathematics Comes From: How the Embodied Mind Brings Mathematics into Being is a book by George Lakoff, a cognitive linguist, and Rafael E. Núñez, a psychologist. Published in 2000, WMCF seeks to found a cognitive science of mathematics, a theory of embodied mathematics based on conceptual metaphor.

<span class="mw-page-title-main">George Lakoff</span> American linguist

George Philip Lakoff is an American cognitive linguist and philosopher, best known for his thesis that people's lives are significantly influenced by the conceptual metaphors they use to explain complex phenomena.

In cognitive linguistics, conceptual metaphor, or cognitive metaphor, refers to the understanding of one idea, or conceptual domain, in terms of another. An example of this is the understanding of quantity in terms of directionality or the understanding of time in terms of money.

<span class="mw-page-title-main">Metonymy</span> Figure of speech in which something is referred to by the name of an associated thing

Metonymy is a figure of speech in which a concept is referred to by the name of something closely associated with that thing or concept.

<span class="mw-page-title-main">Synecdoche</span> Use of a term for a part of something to refer to the whole or vice versa

Synecdoche is a type of metonymy: it is a figure of speech in which a term for a part of something is used to refer to the whole, or vice versa. The term is derived from the Greek συνεκδοχή.

Literal and figurative language is a distinction within some fields of language analysis, in particular stylistics, rhetoric, and semantics.

<span class="mw-page-title-main">Image schema</span>

An image schema is a recurring structure within our cognitive processes which establishes patterns of understanding and reasoning. As an understudy to embodied cognition, image schemas are formed from our bodily interactions, from linguistic experience, and from historical context. The term is introduced in Mark Johnson's book The Body in the Mind; in case study 2 of George Lakoff's Women, Fire and Dangerous Things: and further explained by Todd Oakley in The Oxford handbook of cognitive linguistics; by Rudolf Arnheim in Visual Thinking; by the collection From Perception to Meaning: Image Schemas in Cognitive Linguistics edited by Beate Hampe and Joseph E. Grady.

Aristotle's Rhetoric is an ancient Greek treatise on the art of persuasion, dating from the 4th century BCE. The English title varies: typically it is titled Rhetoric, the Art of Rhetoric, On Rhetoric, or a Treatise on Rhetoric.

Cognitive poetics is a school of literary criticism that applies the principles of cognitive science, particularly cognitive psychology, to the interpretation of literary texts. It has ties to reader-response criticism, and also has a grounding in modern principles of cognitive linguistics. The research and focus on cognitive poetics paves way for psychological, sociocultural and indeed linguistic dimensions to develop in relation to stylistics.

Cognitive rhetoric refers to an approach to rhetoric, composition, and pedagogy as well as a method for language and literary studies drawing from, or contributing to, cognitive science.

<i>Metaphors We Live By</i> 1980 book by George Lakoff and Mark Johnson

Metaphors We Live By is a book by George Lakoff and Mark Johnson published in 1980. The book suggests metaphor is a tool that enables people to use what they know about their direct physical and social experiences to understand more abstract things like work, time, mental activity and feelings.

1979 in philosophy

Metaphoric criticism is one school of rhetorical analysis used in English and speech communication studies. Scholars employing metaphoric criticism analyze texts by locating metaphors within texts and evaluating those metaphors in an effort to better understand ways in which authors appeal to their audiences.

Metaphor, the description of one thing as something else, has become of interest in recent decades to both analytic philosophy and continental philosophy, but for different reasons.

In cognitive linguistics, the invariance principle is a simple attempt to explain similarities and differences between how an idea is understood in "ordinary" usage, and how it is understood when used as a conceptual metaphor.

In linguistics, the conduit metaphor is a dominant class of figurative expressions used when discussing communication itself (metalanguage). It operates whenever people speak or write as if they "insert" their mental contents into "containers" whose contents are then "extracted" by listeners and readers. Thus, language is viewed as a "conduit" conveying mental content between people.

Identification is a key theme in the works of Kenneth Burke as part of the New Rhetoric movement. Contemporary rhetoric focuses on cultural contexts and general structures of rhetoric structures. Burke was a notable contemporary U.S. rhetorician who made major contributions to the rhetoric of identification. James A. Herrick describes one of Burke's foundational ideas with identification is that “rhetoric makes human unity possible, that language use is symbolic action, and that rhetoric is symbolic inducement.” For Burke, words were Terministic screens through which people see the world and interact with each other. Herrick, further explains that identification in rhetoric is crucial to persuasion, and thus to cooperation, consensus, compromise, and action. Burke believed that the most serious human problem was to be alienated or separated, and rhetoric was to be that problem's only solution. Much of his work was based on bringing people back together. However, Burke argues that “Identification is affirmed with earnestness precisely because there is division; Identification is compensatory to division.” Rhetoric's goal, in regards to identification, is to bring people together of whom have been separated by estrangement or opposition. Those who feel isolated or separate from others may identify joint interests with others or become part of an institution -- "‘Belonging’ in this sense is rhetoric."

Metaphorical framing is a particular type of framing that attempts to influence people's decision-making by mapping characteristics of one concept in terms of another. What makes metaphorical framing unique from the various other methods of framing is that the concepts being compared do not have to literally relate to each other. The purpose of metaphorical framing is to convey an abstract and/or complex idea in easier-to-comprehend terms. This is done so by mapping characteristics of an abstract/complex source onto characteristics of the simpler/concrete target. Metaphorical framing is based on Lakoff and Johnson's seminal work on conceptual metaphor theory which states that our cognition, our way of thinking, is metaphorically conceptualized. Metaphorical framing has been used in political rhetoric to influence political decision-making.

References

Citations

  1. Compare: "Definition of METAPHOR". www.merriam-webster.com. Retrieved 29 March 2016. [...] a figure of speech in which a word or phrase literally denoting one kind of object or idea is used in place of another to suggest a likeness or analogy between them [... .]
  2. The Oxford Companion to The English Language, 2nd Edition (e-book). Oxford University Press. 2018. ISBN   978-0-19-107387-8.
  3. "As You Like It: Entire Play". Shakespeare.mit.edu. Retrieved 4 March 2012.
  4. "Radio 4 – Reith Lectures 2003 – The Emerging Mind". BBC. Retrieved 4 March 2012.
  5. μεταφορά Archived 6 July 2007 at the Wayback Machine , Henry George Liddell, Robert Scott, A Greek-English Lexicon, on Perseus.
  6. cdasc3D%2367010 μεταφέρω, Henry George Liddell, Robert Scott, A Greek-English Lexicon, on Perseus.
  7. μετά Archived 29 March 2008 at the Wayback Machine , Henry George Liddell, Robert Scott, A Greek-English Lexicon, on Perseus.
  8. φέρω Archived 12 September 2007 at the Wayback Machine , Henry George Liddell, Robert Scott, A Greek-English Lexicon, on Perseus.
  9. 1 2 Jaynes, Julian (2000) [1976]. The Origin of Consciousness in the Breakdown of the Bicameral Mind (PDF). Houghton Mifflin. ISBN   0-618-05707-2. Archived from the original (PDF) on 7 August 2019. Retrieved 24 October 2019.
  10. Pierce, Dann L. (2003). "Chapter Five". Rhetorical Criticism and Theory in Practice. McGraw-Hill. ISBN   9780072500875.
  11. The Oxford Companion to the English Language (1992) pp.653
  12. The Columbia Encyclopedia (6th edition)
  13. "Definition of ANTITHESIS".
  14. "Definition of HYPERBOLE".
  15. Adolf Jülicher, Die Gleichnisreden Jesu, 2nd ed (Tübingen: J. C. B. Mohr, 1910).
  16. "Definition of METONYMY".
  17. 1 2 Zuckermann, Ghil'ad (2020). Revivalistics: From the Genesis of Israeli to Language Reclamation in Australia and Beyond. New York: Oxford University Press. ISBN   9780199812790.
  18. Barker, P. (2000). "Working with the metaphor of life and death". Medical Humanities. 26 (2): 97–102. doi: 10.1136/mh.26.2.97 . PMID   23670145. S2CID   25309973. Archived from the original on 2 February 2019. Retrieved 1 February 2019.
  19. "Zapp Brannigan (Character)". IMDb. Retrieved 21 September 2014.
  20. M. H. Abrams and Geoffrey Galt Harpham, A Glossary of Literary Terms, 11th ed. (Stamford, CT: Cengage Learning, 2015), 134.
  21. Aristotle, W. Rhys Roberts, Ingram Bywater, and Friedrich Solmsen. Rhetoric. New York: Modern Library, 1954. Print.
  22. Garret, Jan. "Aristotle on Metaphor." , Excerpts from Poetics and Rhetoric. N.p., 28 March 2007. Web. 29 Sept. 2014.
  23. Moran, Richard. 1996. Artifice and persuasion: The work of metaphor in the rhetoric. In Essays on Aristotle's rhetoric, ed. Amelie Oksenberg Rorty, 385–398. Berkeley: University of California Press.
  24. Ortony, Andrew (Winter 1975). "Why metaphors are necessary and not just nice". Educational Theory. 25 (1): 45–53. doi:10.1111/j.1741-5446.1975.tb00666.x.
  25. "Cut". Sylvia Plath Forum. Retrieved 4 March 2012.
  26. "Sylvia Plath Forum: Home page". www.sylviaplathforum.com. Archived from the original on 12 September 2010.
  27. "1. The Road Not Taken. Frost, Robert. 1920. Mountain Interval". Bartleby.com. Retrieved 4 March 2012.
  28. Foss, Sonja K. (1988). Rhetorical Criticism: Exploration and Practice (4 ed.). Long Grove, Illinois: Waveland Press (published 2009). p. 249. ISBN   9781577665861 . Retrieved 4 October 2018.
  29. Lakoff, G. & Johnson, M. Metaphors We Live By (IL: University of Chicago Press, 1980), Chapters 1–3. (pp. 3–13).
  30. Sato, Manami; Schafer, Amy J.; Bergen, Benjamin K. (2015). "Metaphor priming in sentence production: Concrete pictures affect abstract language production". Acta Psychologica. 156: 136–142. doi:10.1016/j.actpsy.2014.09.010. ISSN   0001-6918. PMID   25443987.
  31. Lakoff G.; Johnson M. (2003) [1980]. Metaphors We Live By. Chicago: University of Chicago Press. ISBN   978-0-226-46801-3.
  32. 1 2 Zoltán Kövecses. (2002) Metaphor: a practical introduction. Oxford University Press US. ISBN   978-0-19-514511-3.
  33. McKinnon, AM. (2013). 'Ideology and the Market Metaphor in Rational Choice Theory of Religion: A Rhetorical Critique of "Religious Economies"'. Critical Sociology, vol 39, no. 4, pp. 529-543. Archived 12 November 2014 at the Wayback Machine
  34. Meier, Brian P.; et al. (September 2007). "Failing to take the moral high ground: Psychopathy and the vertical representation of morality". Personality and Individual Differences. 43 (4): 757–767. doi:10.1016/j.paid.2007.02.001 . Retrieved 1 November 2016.
  35. Meyer, L. (1956) Emotion and Meaning in Music. Chicago: University of Chicago Press
  36. Blechner, M. (2018) The Mindbrain and Dreams: An Exploration of Dreaming, Thinking, and Artistic Creation. NY: Routledge
  37. Blechner, M. (1988) Differentiating empathy from therapeutic action. Contemporary Psychoanalysis, 24:301–310.
  38. Vischer, R. (1873) Über das optische Formgefühl: Ein Beitrag zur Aesthetik. Leipzig: Hermann Credner. For an English translation of selections, see Wind, E. (1963) Art and Anarchy. London: Faber and Faber.
  39. Johnson, M. & Larson, S. (2003) "Something in the way she moves" – Metaphors of musical motion. Metaphor and Symbol, 18:63–84
  40. Whittock, T. (1992) The role of metaphor in dance. British Journal of Aesthetics, 32:242–249.
  41. Cf. Joachim Grzega (2004), Bezeichnungswandel: Wie, Warum, Wozu? Ein Beitrag zur englischen und allgemeinen Onomasiologie, Heidelberg: Winter, and Blank, Andreas (1997), Prinzipien des lexikalischen Bedeutungswandels am Beispiel der romanischen Sprachen, Tübingen: Niemeyer.
  42. "Radio 4 – Reith Lectures 2003 – The Emerging Mind". BBC. Retrieved 4 March 2012.
  43. Cf. The Rhetoric and Poetics of Aristotle, ed. Friedrich Solmsen (New York: Random House, 1954), 1459a 5–8.
  44. Cassell Dictionary Italian Literature. Bloomsbury Academic. 1996. p. 578. ISBN   9780304704644.
  45. Sohm, Philip (1991). Pittoresco. Marco Boschini, His Critics, and Their Critiques of Painterly Brushwork in Seventeenth- and Eighteenth-Century Italy. Cambridge University Press. p. 126. ISBN   9780521382564.
  46. "T he Nietzsche Channel: On Truth and Lie in an Extra-Moral Sense". oregonstate.edu.
  47. McKinnon, A. M. (2012). "Metaphors in and for the Sociology of Religion: Towards a Theory after Nietzsche" (PDF). Journal of Contemporary Religion. pp. 203–216.

Sources

  • This article incorporates material from the Citizendium article "Metaphor", which is licensed under the Creative Commons Attribution-ShareAlike 3.0 Unported License but not under the GFDL.
  • Stefano Arduini (2007). (ed.) Metaphors, Roma, Edizioni di Storia e Letteratura.
  • Aristotle. Poetics. Trans. I. Bywater. In The Complete Works of Aristotle: The Revised Oxford Translation. (1984). 2 Vols. Ed. Jonathan Barnes. Princeton, NJ: Princeton University Press.
  • Max Black (1954). Metaphor, Proceedings of the Aristotelian Society, 55, pp. 273–294.
  • Max Black (1962). Models and metaphors: Studies in language and philosophy, Ithaca: Cornell University Press.
  • Max Black (1979). More about Metaphor, in A. Ortony (ed) Metaphor & Thought.
  • Clive Cazeaux (2007). Metaphor and Continental Philosophy: From Kant to Derrida. New York, NY: Routledge.
  • L. J. Cohen (1979). The Semantics of Metaphor, in A. Ortony (ed.), Metaphor & Thought.
  • Donald Davidson. (1978). "What Metaphors Mean." Reprinted in Inquiries into Truth and Interpretation. (1984). Oxford, England: Oxford University Press.
  • Jacques Derrida (1982). "White Mythology: Metaphor in the Text of Philosophy." In Margins of Philosophy. Trans. Alan Bass. Chicago, University of Chicago Press.
  • René Dirvens; Ralf Pörings, eds. (2002). Metaphor and Metonymy in Contrast. Berlin.: Mouton de Gruyter.
  • Fass, Dan (1988). "Metonymy and metaphor: what's the difference?". Proceedings of the 12th conference on Computational linguistics. Vol. 1. pp. 177–81. doi:10.3115/991635.991671. ISBN   978-963-8431-56-1. S2CID   9557558.
  • Jakobson, Roman (1990). "Two Aspects of Language and Two Types of Aphasic Disturbances". In Linda Waugh; Monique Monville-Burston (eds.). On Language. Cambridge, MA: Harvard University Press. pp. 115–133. ISBN   978-0-674-63536-4.
  • Lakoff, G. & Johnson, M. Metaphors We Live By (IL: University of Chicago Press, 1980), Chapters 1–3. (pp. 3–13).
  • Lakoff, George (1980). Metaphors We Live By. Chicago, IL: The University of Chicago Press. ISBN   978-0-226-46801-3..
  • Low, Graham (11 February 1999). "An Essay is a Person". In Cameron, Lynne; Low, Graham (eds.). Researching and Applying Metaphor. Cambridge, England: Cambridge University Press. pp. 221–48. ISBN   978-0-521-64964-3.
  • Peters, Wim (2003). "Metonymy as a cross-lingual phenomenon". Proceedings of the ACL 2003 workshop on Lexicon and figurative language. Vol. 14. pp. 1–9. doi:10.3115/1118975.1118976. S2CID   8267864.
  • McKinnon, AM. (2012). 'Metaphors in and for the Sociology of Religion: Towards a Theory after Nietzsche'. Journal of Contemporary Religion, vol 27, no. 2, pp. 203–216. Archived 18 August 2014 at the Wayback Machine
  • David Punter (2007). Metaphor, London, Routledge.
  • Paul Ricoeur (1975). The Rule of Metaphor: Multi-Disciplinary Studies in the Creation of Meaning in Language, trans. Robert Czerny with Kathleen McLaughlin and John Costello, S. J., London: Routledge and Kegan Paul 1978. (Toronto: University of Toronto Press 1977)
  • I. A. Richards. (1936). The Philosophy of Rhetoric. Oxford, Oxford University Press.
  • John Searle (1979). "Metaphor," in A. Ortony (ed.) Metaphor and Thought, Cambridge University Press.
  • Underhill, James W., Creating Worldviews: Metaphor, Ideology & Language, Edinburgh UP, 2011.
  • Herscberger, Ruth (Summer 1943). "The Structure of Metaphor". The Kenyan Review. 5 (3): 433–443. JSTOR   4332426.
  • Rudmin, Floyd W. (1991). "Having: A Brief History of Metaphor and Meaning". Syracuse Law Review. 42: 163. Retrieved 11 October 2013.
  • Somov, Georgij Yu (2013). "The interrelation of metaphors and metonymies in sign systems of visual art: An example analysis of works by V. I. Surikov". Semiotica. 2013 (193): 31–66. doi:10.1515/sem-2013-0003.