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dopted. So I have to find out the experiential basis and arguments. As we all know, the world consists of mind-independent objects that have determinate properties and stand in definite relations to each other. With an ideal viewpoint, we can see that the nature of these objects is independent of the ways in which people experience and understand them. The symbols are arbitrary and meaningless in themselves, but supposedly given meaning by virtue of their capacity to correspond to things, properties, and relations existing objectively in the world alone. Meaning, defined as the relation between words and those things in the world to which they refer, is thus fundamentally literal, holding a one-to-one relationship with the external world. Obviously, this view does not depend on anybody accepting it. It neglects the fact that there is a close inter-relationship between language and society, which also includes the people in the society. Language is unavoidably marked and influenced by the environment and the experiences of human being.
So it is preferred to choose Sapir’s idea that language is conditioned by man’s view of his environment. The effect of language is reflected in a language. Experiential basis is characterized by our collective biological capacities and our physical and social experiences as beings functioning in our environment. What we can experience, what it can mean to us, how we understand that experience, and how we reason about it are all integrally tied up with our bodily being. From this respect, meaning is based on experience, especially bodily experience. We are different individuals, and we have the instinct and intuition to know and try to understand the outside world and inside us. Bodily experience is the most powerful way to reach that goal. Whether it is a concrete substance or an abstract concept, we cannot separate our body including heart, mind, four limbs, or internal organs, etc. from social structures and cultural phenomena. So it can probably be said that our body embodies our cognition and understanding. This does not mean that the cognition of the experiences is gained only personally. It may be gotten from other’s knowledge and findings. Here, it needs to be emphasized that some abstract concepts like emotions are embodied by the human body. Without our body, our heart, our mind, how can we know our feelings and emotions?
All in all, the experiential basis of metaphor is that bodily experience plays a central role in meaning, understanding, and reasoning. It holds that human knowledge arises out of the interaction between the experiencing organism and the experienced environment. The locus of the interaction is the human body. We have always existed in relation to our environment.
Usually, we can easily understand the concrete substances. For example, a dinner table, we can see its shape, size, color with our eyes, and we can know its height and weight by measuring it with tools. How can we measure our emotions? Do they have shapes? Does your anger is similar to or different from my anger? From the study of the nature of metaphor, we know that the bodily experience is the key to these problems. Therefore, it is necessary to put the body back into the mind. In this sense, the conceptual systems contain mappings of inference patterns from typically more concrete domains to typically more abstract domains. So such metaphorical mappings are not arbitrary, but constrained by our 本论文由英语论文网提供整理，提供论文代写，英语论文代写，代写论文，代写英语论文，代写留学生论文，代写英文论文，留学生论文代写相关核心关键词搜索。