Discuss the ways in which Joyce, through Stephen Dedalus, explores the relationship between the 'word' and the 'world'.

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Discuss the ways in which Joyce, through Stephen Dedalus, explores the relationship between the ‘word’ and the ‘world’.

The Word Became Flesh

In the beginning was the Word, and the Word was with God, and the Word was God.’

John 1:1

How do we as readers understand the difference between what ‘word’ and ‘world’ signify? The phrasing of the title question highlights a tension of opposition that requires some clarifying of what we understand by those terms, and even before that we need to be clear on how our interpretation and understanding this opposition operates. There are words printed on this page, transmitted over multi-media networks. Words are spoken out loud for the purpose of communication or expression, and even support and shape our own internal thought processes. A word can be dictionary-defined as ‘the smallest single meaningful unit of speech or writing’ but ‘the’ word carries an other emphasis that at once seems more rhetorical and inclusive.  Our conception of the word is in reference to language (and by ‘language’ we encompass all modes of communication and interaction across the full range of sensory perception from the written word, through speech, gesture, and so on) but it also embodies the human processes by which language operates – the application of language and the effects of and/or on that application. It is the actual manifestations of language both in our private psyches and our direct personal contacts with our environment and our society; in the ‘world’. ‘In the beginning was the Word…’ implies that we have not began until we start to apply language. This then suggests that paradoxically the nature of the relationship of ‘word’ and ‘world’ is one of symbiosis as well as of opposition.

Post-Structuralist literary theory – which emphasises the application of semiotics in interpreting literary texts – can provide us with a framework methodology – of sorts –  to better understand the conceptual dilemma underpinning this discussion. In this way of thinking language is perceived as a highly symbolic code of signs which is reliant on having some form of standardised system for interpretation; in order for us to successfully and productively interact with our environment. The emphasis of this approach is on how we derive meaning from the web of symbols and signs around us. Terry Eagleton, in a chapter on Post-Structuralism, says how ‘… meaning is not immediately present in a sign. Since the meaning of a sign is a matter of what the sign is not, it’s meaning is always in some sense absent from it too.’ And to illustrate this he gives the example: ‘‘Cat’ is ‘cat’ because it is not ‘cap’ or ‘bat’’ to show how signs can only be clearly interpreted by exposing what they are not rather than what they are. He also presents a iterative scenario of using a dictionary to obtain the meaning of a signifier, only to find a string of other signifiers spiralling out exponentially from the focus or origin. These others – and each will have strings of other others; potentially ad infinitum – are what imbue the essence of meaning to the reader, not any intrinsic quality of the signifier itself. Therefore it is by analysing and exploring as many inter-sign relationships as we can comprehend that we pertain towards – but can never reach – the true sense of meaning.

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Stephen Dedalus is both stimulated and frustrated by the confusing interplay of signified and signifiers. His cognitive development, from birth, is characterized by repetition: the stories and rhymes told to him by his family, the sentences in Doctor Cornwell’s Spelling Book (that ‘… were like poetry but they were only sentences to learn the spelling from’),  and his formal education in a catholic society; stepped in catechism and doctrinal rhetoric. It is prevalently logocentric – he strives to find fixed and stable meanings in his surroundings; yet Joyce also shows Stephen’s awareness of the openness and fluidity of language (‘But ...

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