Özet:
Metaphor is often associated with poetry and rhetoric. Aristotle is the first philosopher to engage in the study of metaphor. In Poetics, he defines metaphor as an omitted simile, and in Rhetoric, he considers metaphor to be based on a four-component proportion. After Aristotle and until the late nineteenth century, all philosophers remained faithful to these two Aristotelian definitions and to the idea that metaphor lacks cognitive content. With the beginning of the twentieth century, this atmosphere changed. Analytic philosophers showed that, firstly, Aristotle's analysis cannot be a convincing definition because the meaning of metaphor and the meaning of simile are different to the utmost degree, such that any attempt to restate metaphor on the basis of simile is doomed to failure; and also, contrary to perception, metaphor contains a wealth of cognitive load. Continental philosophers object that metaphor is the essence and foundation of language, whereas classical analysis is based on the idea that metaphor is a deviation from language. Because, as Nietzsche shows, words do not grasp the essence of things but merely refer to them, therefore all vocabulary in language is originally metaphors whose metaphorical nature has been forgotten. The main reason for the rejection of metaphor from philosophy is the belief of philosophers that philosophical language should be similar to scientific language and free from ornament and embellishment. In this writing, it is shown that this assumption is unnecessary and, in fact, impossible. This is because imposing scientific rules on philosophy leads to its weakening. Furthermore, the rejection of metaphor from philosophy causes philosophy to be emptied of essential aspects, such as its spirituality.
Otomatik Özet:
From Heidegger's perspective, the priority and centrality of metaphor means that metaphor and metaphorical language allow for the development of different and more detailed philosophical theories (ibid, 203).
Cassirer notes that the question of which of these two types precedes the other is not appropriate or pertinent, because here temporal relations and the relations of "before" and "after" are not involved; rather, the issue is a logical relationship, and in any case, a reciprocal relationship exists between the two (ibid, 134): "But if the matter is truly that metaphor is not a certain stage of the evolution of speech, but is itself the necessary condition of all speech, then every effort toward understanding its function must once again fundamentally lead us back to verbal conception.
7. Philosophy of Comparatives As mentioned, Nietzsche is the first philosopher to seriously address the investigation of metaphor; in fact, after Aristotle, the second important philosopher to present a general theory regarding metaphor was Nietzsche (F.
Although Black's theory has much similarity with the classical view, especially in terms of its comparative nature, it has fundamental differences from it: "Max Black's objection is explicitly to those who believe that metaphors only have an emotional connotation, and he argues that metaphors can be 'cognitive'; ...
On the other hand, the classical view denies the existence of a specific thing under the title of 'metaphor' because it considers it a special and concise type of simile.
Keywords: Metaphor, Aristotle, Classical View, Nietzsche, Davidson, Cassirer, Heidegger 1.
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