The Effort of Thinking as a Ritual of Delaying Death
Praca myślenia jako rytuał odraczania śmierci

Summary/Abstract: Where should we seek the archaeological sources of the representative system? Are these skills inserted into our behavioural and even emotional behaviour, since in accordance with Freud’s suggestion we sho- uld look for the sources of human symbolism in de- fensive mechanisms that allow us to heal the first painful wounds suffered by our narcissism? Since in the beginning was the drive, then representation appears to be merely aperception of the drive; on the other hand, since in das Es we come across only represen- tations of drives and not the drive itself, then the li- fe of representation appears to precede that of the drive forces. Or should we search for the sources of our human symbolism in language systems, i. e. the ability to produce an endless sequence of sentences and to refer it to the world, as has been suggested by Chomsky? The fundamental purpose of this study is offer solutions to the above questions and, consequ- ently, an attempted confrontation of apsychoanaly- tical and acognitivistic discourse. Imaintain that the superiority of the psychoanalytical discourse consists mainly of the fact that it tries to understand the ori- gin of representation avant la lettre, i. e. to compre- hend the nature of representation before the latter started to fulfil orientation (representative) functions vis avis the outer world. More, Iclaim that the basic paradox of the human representative system is the fact that representation, whose initial yardstick is an escape from the world of drives, is to become an in- strument whose ultimate measure is adequacy. Re- presentation, whose original function was the prolon- gation of the existence of more powerful and more primeval forces (i. e. drives), is supposed to become arepresentation of something that is diametrically dissimilar and ontically totally alien – the outer world. In apsychic apparatus, representation, which was the externality of the world of Nature (the body), was to turn into an inner simulation of externality (Nature). Hence the possibly rash but inevitable conclusion, namely, that representation is afold, aknot, abow, astratification and acrisis, wherein the elements of the natural world meet, albeit expe- rienced from two sides: that of the body and that of the world. That which we call an interior (represen- tation) is only the outcome of aclash of two tectonic plates of the world of Nature: the physics of the outer world and the biology of the corporeal world. Such ageographic situation of representation in the world finally permits us to conduct athorough reconstruc- tion of the contents of its concept.

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