Analogical Heuretics

January 29, 2010

I just started teaching Writing for Interactive Media at Emerson College, for which I introduced Ulmer’s “Apparatus Theory” and the concept of “electracy.” Part of the talk presented two examples of “analogical heuretics,” that is, thinking via grammatological analogy as Ulmer is fond of saying and doing.  So the first one asks this question: if literacy makes conceptual thinking possible, what kind of thinking does electracy make possible?  In an essay I wrote titled “Imaging Place as Imaging Thought,” I conceived of four different answers to this question, playing with the etymologies in the same way that Ulmer suggests doing in a recent blog post:  deceptual thinking, receptual thinking, inceptual thinking, and exceptual thinking.

In the PowerPoint for the class, I expand a bit on “deceptual thinking,” drawing a connection to the famous New Yorker cartoon of the dog who, while sitting at a computer, tells another dog, “Nobody knows you’re a dog on the internet” as well as quoting from Sherry Turkle’s Life on the Screen where she writes that “You are what you pretend to be.”

While reading and commenting on Ulmer’s blog this evening, I got to thinking about thinking once again and pulled an old book (1889) off my shelf by George John Romanes called Mental Evolution in Man.  He studied and reported on animal intelligence, and when I googled “recept” at one point, references to his books came up.  And what he says about recepts (a word he coins to describe the kind of thinking that happens somewhere between percepts and concepts) resonates quite a bit with what we’re trying to do in establishing a category of thinking characterized as “electrate.”

For Romanes, the recept is a kind of compound idea that precedes the act of naming or use of language, which introduces a level of abstraction that elevates ideation to conceptual thinking.  He quotes John Stuart Mill, who invokes Auguste Comte,  who suggested that “besides the logic of signs, there is a logic of images and a logic of feelings.”  The recept, that is, is a kind of thinking before language, a thinking with images.

We can build upon Romanes’ idea of the recept, which he posits to suggest that animal intelligence is on the same spectrum as human intelligence (“the universal continuity of ideation, both in brutes and men”).  With electracy, we don’t want to throw out the baby with the bath water; we will build upon literacy and allow the electrate apparatus to enhance literate modes of thinking.  In this case, I wondered if Lakoff and Johnson’s idea of “metaphorical concepts” or “conceptual metaphors” could be considered a kind of receptual thinking insofar as they are a thinking (“conceptual”) with images (“metaphors”), a kind of thinking in which metaphors/images/analogies are brought to a level of abstraction.  In virtual worlds, we take all of this to a new level and begin to think with and within 3-D spaces, via movement through a space, almost like the peripatetic philosophers of old.

Romanes himself relies upon Lakoff and Johnson’s key conceptual metaphor of the mind as body metaphor (so that “thinking is moving through a space”) when he asks, “how far can the mind travel without the vehicle of Language?”  With this metaphor, Romanes reveals an inherent bias in favor of conceptual thought:  the mind can only go so far without the “vehicle” of language.  But I’m more interested in the fact that, once again, in order to think about thinking, we resort to the use of spatial metaphors through which the mind moves.  In my comment on Ulmer’s blog, I think through and with this metaphor to suggest that allegory has powerful potential for advancing thought along these lines…