As we sat on the landau (I say landau, as a two wheeled cart, but do they need to be covered? I'm not sure: certainly it wasn't a surrey) behind the horse, a three year old boy was playing on the horse's back, and my mind inevitably (if you have read this blog before, you know that "inevitably" isn't as ironic as it might seem) turned to Plato's idea of representation. Plato said that what's "really real" is the ideas, and that what we see as "real things" (horses, in this particular case) are nothing but inferior reflections of the idea of a horse. Art, as a representation of this representation, is even worse, and as such should be prohibited.Was the horse in front of us really a representation of a horse in a field, though? Today, most kids encounter a horse as a toy long before the encounter one in real life, and the same is true with most stuffed animals: Helena loves frogs and bears and a moose and a couple of rabbits, and she has never seen any of them in real life. Children don't really see their toys as representations of something else. They are for play, not for representation.
The easy postmodern out (one much in fashion when I was in college, so much that I wrote my senior thesis on him) was the philosophy of Jean Baudrillard, who theorized the simulacrum, understood as a "copy of which there is no original." Epcot Center serves as a wonderful example of a simulacrum. The difference, of course, is that Epcot claims to represent something (the "real" China across the water) and merely does it badly, and Baudrillard secretly desires for there to be an original in the background, and feels a little sad or nihilistic that there is no idea which the simulacrum can represent. But a toy... it's different. That a toy bear or frog represents its model poorly is no criticism: in fact, the toy can be much better for not appearing anything like its supposed reference.There is pretty good evidence that the whole Platonic (and eventually Western and then almost-universal) obsession with representation emerges with money, which can stand for anything. Coins (first established in the West by Midas in the 6th or 7th century BC), this strange new thing which can become anything in the process of exchange, open the question of representation, to which Platonic philosophy is only the first of many answers. But many cultures, and all little kids, don't care about that. Their word isn't governed by symbols and signs, but by the act of play (I reflect a lot on this on the book I wrote about child soldiers in Colombia).
To Helena, the whole question, raised by Plato and still at issue among analytic philosophers today, just doesn't matter. She just wants to play on the horse. And honestly, I think that's a much better philosophical position than almost all of the philosophers of language I've read...
