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Rusty missus?' she took a slow drag on her cigarette and looked at us for a long minute and we feared the worst; then she suddenly winked and jerked her head towards the telly. `thanks missus, we said, delight' ed, and ran past her to the far end of the bar, jostling and elbowing for the best places as we settled ourselves in front of the telly, nell and the afternoon's adventure forgotten as we sat glued to the snowy, black and white pictures waiting eagerly to be transported into another make believe world and play texas hold em poker.
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Communication well fit into human recognition, 4 therefore 2 ; humans are often thinking in images or pictures, hence, 3 ; the linguistic reductionism of the 20th-century frege-wittgenstein tradition was a mistake effectively due to the overemphasis of the role of written words in recognition since plato ; . here nyri finishes his main argument.5 after his destructive movement, the next step towards working out ptr is to explain how pictures themselves work in our thinking. universals vs. resemblances my purpose is, nevertheless, not to follow nyri's wittgenstein-interpretation but his ptr. all the same, it seems to be very illuminating that pictures and, moreover, moving pictures together with sounds and voices ; can be more directly captured by our cognitive capacities than literal expressions for the simple reason that the world itself is experienced in such a way. wittgenstein, nyri 2002 ; argues correctly, still realised this point but he never worked it out. "what wittgenstein [.] suggests" nyri claims -, "is that writing a caption under a picture is not the only way to disambiguate it; turning a static picture into an animated one might solve the problem, too. however, wittgenstein never returned to this suggestion, and the idea does certainly not surface in his printed writings. it is an idea his embittered adversary h.h. price brilliantly elaborated in his 1953 book thinking and experience" nyri 2002 ; . nyri turns here toward price's theory of images. it is price who applies "the context principle to pictorial meaning" nyri 2001a ; a principle which is, with no doubt, wittgensteinian in its spirit.6 price 1953 ; posits his view as a golden mean between two critiques of the platonistic universalia ante rem: between the extremes of purely linguistic nominalism and the purely visual "imagist theory". nominalism was criticised by showing that "[r]ecognition is a pre-verbal process in the sense that it is not dependent on the use of words" price 1953, p.37 ; . so-called imagism i.e., the view according to which words are simply substitutes for images price 1953, p.244 ; is defeated by claiming that "the logical aspects of thinking are almost entirely neglected, and so [imagism] does not even succeed in giving us a complete account of image-thinking itself" price 1953, p.297 ; , even if "logical words need not be used. a shrug of the shoulders, or a kinaesthetic sensation of an incipient one, might be used instead of the word 'not'" ibid ; . price's own ontology of pictures is a spectacular, even if not convincing, harmonisation of aristotelianism "philosophy of universalia in rebus" ; with a kind of latent wittgensteinianism "philosophy of resemblances" ; . the main difference between these views lies in the question of universals; universalists think that things are able to bear meanings by their being instances of a universal, whereas resemblantists think that things are meaning bearers so far as they are interconnected with other meaning bearers which they resemble to a certain degree. whereas resemblance theories deny the existence, or at least the explanatory power, of universals, resemblances play an essential role in universalism. universalists only claim that resemblances are derivatives of internal characteristics of things, namely those of instantiating universals price 1953, p.14 ; . speaking in terms of resemblances seems to be only a way of speaking "less elegantly" about covering "the same facts" price 1953, pp.30-32 and poker how to play! Just by making sure you obtain good odds about your bets can mean the difference between losing a lot of money and breaking about even or maybe making a profit. Identity is always prefixed by the possessive adjective "my" - my fans, my wife, my son - the doctor. and just as we define and sustain ourselves by such human possessions, we try to suck the quality from material possessions, and assimilate these qualities to ourselves. sometimes we develop a collector's mentality and desire expensive or rare objects just for the sake of possessing them. "i have something nobody else has. as it is unique, i, its possessor, unique." art or artifact, it does not matter what the class of object is. believe it or not, there are people who collect toilet seats. our surprise by such a category should not be increased by learning that charles, prince of wales, numbers himself among these strange collectors of privy memorabilia. we are convinced that the quality of our possessions magically adheres to us. a man who deems a ferrari superior to a ford, deems himself, as a ferrari owner, superior to a ford owner. he wants an attractive car so that people will be attracted to him - yet he fully expects that all will love him not for his possessions but for himself. he is certain, as he looks through the parking lots of life, that he has few equals. and if it should happen that the monthly payments on the ferrari are bankrupting this particular man, so what? he does not swagger less. a woman argues with her hairdresser about the undulation of a particular tress. she claims that it proceeds in a direction which makes her look unattractive. she is very fussy about her hair. it is her best feature. not until the perverse curl is reversed is she satisfied with her appearance. and if it should happen that this woman weighs three hundred pounds and grotesque rolls of fat cascade down her torso, is she less fastidious about her coiffure? no. her ego has attached itself to her hairdo. her self-esteem is in her curls. sportscars and stylish hairdos are worthwhile if they increase a breeding adult's attractiveness; but when procreative considerations are nonexistent, such flashy displays usually indicate that the ego is serving no other instinct than its own self-preserving vanity. this is an essential difference between youth and maturity. we expect young people to crave attention-gaining things. a sixty year old woman driving a ferrari is strange to us. a spiked, punk hairdo is sort of engaging when it is worn by a sixteen year old boy. we would, however, very likely refuse to dine with a sixty year old man who wore one. on the other hand, when we find young people taking vows of chastity and poverty and retreating to a cloister we wonder what is wrong with them. for how long can an ego safely reside in a possession? sometimes in samsaric permanence. we have all met collectors who will pause in their accretions only to receive extreme unction. while passing on, they direct the priest's attention to their latest acquisition. as many attorneys can verify, there are hosts of vain women who name in their wills the particular hairdresser they want to coif their corpse. we even occasionally hear about sportscar owners who stipulate that they be buried in their porches and play poker for fun. 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