|Analogy: formal parallelism. Intends show that from a similar case, similar conclusions can be drawn._____________Annotation: The above characterizations of concepts are neither definitions nor exhausting presentations of problems related to them. Instead, they are intended to give a short introduction to the contributions below. – Lexicon of Arguments. |
|I 50 f
Analogy: already in Greek antiquity. Their power is immense, for the similarities it deals with are not that visible and massive of things themselves. These are the more subtle of the relationships. (Rapports) This makes it easier to create an unlimited number of relations from a single point.
An analogy can turn around without being questioned.
E.g. the plant is an upright animal, nutritional principles from the bottom upwards, flower like head, vein system ascending, as with the animal.
Through the analogy all the figures of the world can approach each other.
However, a privileged point exists in that space with furrows running in each direction:
The human, saturated with analogies.
The seven openings in the face form what the seven planets are in the sky, the pulse beats in his body as the stars take their own course, but all these relationships he mixes up.
His flesh is a floe, his veins are great rivers.
The space of analogy is a space of radiations.
On all sides the human is affected. But the same human being conveys these similarities that he receives from the world. He is the great hearth of proportions. (See similarity/Foucault)._____________Explanation of symbols: Roman numerals indicate the source, arabic numerals indicate the page number. The corresponding books are indicated on the right hand side. ((s)…): Comment by the sender of the contribution.
The Order of Things: An Archaeology of Human Sciences 1994
Archäologie des Wissens Frankfurt/M. 1981