Madness and journeys give us handles on the concept of love, and food gives us a handle on the concept of an idea.
We are proposing that the concepts that occur in metaphorical definitions are those that correspond to natural kinds of experience.
Examples are PHYSICAL ORIENTATIONS, OBJECTS, SUBSTANCES, SEEING, JOURNEYS, WAR, MADNESS, FOOD, BUILDINGS, etc. These concepts for natural kinds of experience and objects are structured clearly enough and with enough of the right kind of internal structure to do the job of defining other concepts.
What is real for an individual as a member of a culture is a product both of his social reality and of the way in which that shapes his experience of the physical world.
New metaphors, like conventional metaphors, can have the power to define reality. They do this through a coherent network of entailments that highlight some features of reality and hide others. The acceptance of the metaphor, which forces us to focus only on those aspects of our experience that it highlights, leads us to view the entailments of the metaphor as being true. Such “truths” may be true, of course, only relative to the reality defined by the metaphor.
A statement can be true only relative to some understanding of it.
It is because we understand situations in terms of our conceptual system that we can understand statements using that system of concepts as being true, that is, as fitting or not fitting the situation as we understand it. Truth is therefore a function of our conceptual system. It is because many of our concepts are metaphorical in nature, and because we understand situations in terms of those concepts, that metaphors can be true or false.
The reason we have focused so much on metaphor is that it unites reason and imagination. Reason, at the very least, involves categorization, entailment, and inference. Imagination, in one of its many aspects, involves seeing one kind of thing in terms of another kind of thing—what we have called metaphorical thought.
The reason is, simply, that if we can do this, we can draw inferences about the situation that will not conflict with one another. That is, we will be able to infer nonconflicting expectations and suggestions for behavior. And it is comforting—extremely comforting—to have a consistent view of the world, a clear set of expectations and no conflicts about what you should do. Objectivist models have a real appeal—and for the most human of reasons.
A general realization that science does not yield absolute truth would no doubt change the power and prestige of the scientific community as well as the funding practices of the federal government. The result would be a more reasonable assessment of what scientific knowledge is and what its limitations are.
Within the experientialist myth, understanding emerges from interaction, from constant negotiation with the environment and other people.
Each art medium picks out certain dimensions of our experience and excludes others. Artworks provide new ways of structuring our experience in terms of these natural dimensions. Works of art provide new experiential gestalts and, therefore, new coherences.