{"id":9838,"date":"2025-12-29T08:00:00","date_gmt":"2025-12-29T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=9838"},"modified":"2025-10-09T14:45:37","modified_gmt":"2025-10-09T14:45:37","slug":"looking-at-igor-pilshchikov-and-mikhail-trunins-article-2016-the-tartu-moscow-school-of-semiotics-part-3-of-27","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=9838","title":{"rendered":"Looking at Igor Pilshchikov and Mikhail Trunin’s Article (2016) “The Tartu-Moscow School of Semiotics” (Part 3 of 27)"},"content":{"rendered":"\n

0024 While considering the abstract, I drift into an expectation.  This article may touch base with three historical transits, each operating on a different level and each entangling the others.  <\/p>\n\n\n\n

Here is a picture.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0025 But, what is “entanglement”?<\/p>\n\n\n\n

I wonder.<\/p>\n\n\n\n

The authors use the term to point to the meetings of minds from different states within the Union<\/em>.  “Entanglement” occurs as one mind influences another.  In this way, academics studying aesthetics<\/em> get tangled up with semiological notions<\/em> (such a structuralism) and then get caught up with a general theory of culture<\/em>.<\/p>\n\n\n\n

To me, this sequence may work in the following manner.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

And, this is confounding<\/em>.<\/p>\n\n\n\n

0026 Aesthetics is already a form, when semiology is introduced as matter.  I could say that aesthetics as form<\/em>entangles semiotics as matter,<\/em> since aesthetics already exists when Saussure proposes his breakthrough ideas on<\/em> the scientific nature of spoken language<\/em>.  But, the result is notable, because the ‘thing’ that has the matter of semiology<\/em> and the form of aesthetics<\/em> has a label: “structuralism”.  <\/p>\n\n\n\n

Surely, “structuralism” sounds “scientific and progressive”, as opposed to “formalism” which sounds “traditional and backwards”.<\/p>\n\n\n\n

0027 Later, structuralism, as a thing composed of matter and form, entangles another field of inquiry, cultural studies.<\/p>\n\n\n\n

Here, a technical difficulty arises, since the discipline of cultural studies<\/em> is already appropriated by the Marxist dialectic<\/em>.<\/p>\n\n\n\n

0028 Nonetheless, I have arrived at another definition of “entanglement”.<\/p>\n\n\n\n

Entanglement mirrors the hylomorphe, as shown in the following diagram.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0029 Aristotle’s hylomorphe<\/em> describes a thing<\/em>.  <\/p>\n\n\n\n

Does Aristotle’s entanglement<\/em> do the same?<\/p>\n\n\n\n

If so, then a “thing” may manifest as matter that substantiates form <\/em>or as form that entangles matter<\/em>.  <\/p>\n\n\n\n

0030 To me, it seems that the former leads to a thing, according to classic (or timeless) Greek philosophy.  If the latter leads to a thing, then the originating matter sustains the form and the form entangles matter, until the confounding resolves.  If the resolution favors entanglement, the once-entangled matter substantiates the form.<\/p>\n\n\n\n

And, the weird part is this:  One form may relate to two matters, one originating and one entangled<\/em>.<\/p>\n\n\n\n

0031 Finally, in addition to confounding (which is admittedly a little odd), a thing may enter a hylomorphe as matter, as shown in the following diagram.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

I say, “Watch out when anyone uses the terms, ‘confounding’ and ‘incorporation’.”<\/p>\n\n\n\n

There is no telling what type of flatulence<\/em> is about to escape.<\/p>\n","protected":false},"excerpt":{"rendered":"

0024 While considering the abstract, I drift into an expectation.  This article may touch base with three historical transits, each operating on a different level and each entangling the others.   Here is a picture. 0025 But, what is “entanglement”? I wonder. The authors use the term to point to the meetings of minds from different states within […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[418],"tags":[],"class_list":["post-9838","post","type-post","status-publish","format-standard","hentry","category-article-review"],"yoast_head":"\nLooking at Igor Pilshchikov and Mikhail Trunin's Article (2016) "The Tartu-Moscow School of Semiotics" (Part 3 of 27) - An Archaeology of the Fall<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.raziemah.com\/blog\/?p=9838\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Looking at Igor Pilshchikov and Mikhail Trunin's Article (2016) "The Tartu-Moscow School of Semiotics" (Part 3 of 27) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0024 While considering the abstract, I drift into an expectation.  This article may touch base with three historical transits, each operating on a different level and each entangling the others.   Here is a picture. 0025 But, what is “entanglement”? 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