¹ See Sapir, Edward, Language: An Introduction to the Study of Speech (New York: Harcourt, Brace, 1921)Google Scholar; and his “symbolism” article in the Encyclopaedia of the Social Sciences (New York: Macmillan, 1934), v. 14, 492–95Google Scholar. The distinction between referential and emotive terms is also made by Ogden, Charles K. and Richards, I. A. in The Meaning of Meaning (London: Kegan Paul, Trench and Trubner, 1923)Google Scholar. For an application of this conceptual grid, see for example, Warner, W. Lloyd, The Living and the Dead, a Study of the Symbolic Life of Americans (New Haven: Yale University Press, 1959)Google Scholar.

² See in particular Eliade, Mircea, Traité d'histoire des religions (Paris: Payot, 1949)Google Scholar; Eliade, Mircea, Images et symboles, essai sur le symbolisme magico-religieux (Paris: Gallimard, 1952)Google Scholar; Eliade, Mircea, Mythes, rêves et mystères (Paris: Gallimard, 1957)Google Scholar, translated as Myths, Dreams and Mysteries (New York: Harper & Row, 1960)Google Scholar. Bachelard, Gaston, L'Air et les songes (Paris: Corti, 1943)Google Scholar; Gaston Bachelard, hemispheres of the brain as well as between the two sides of the body.3 We can then propose universal explanations of the applications of spatial symbols to social, and more specifically to political phenomena— I shall do so in a subsequent section of this paper—and we can measure the effect of the La terre et les rêveries de la volonté (Paris: Corti, 1948)Google Scholar; Bachelard, Gaston, La poétique de l'espace (Paris: P.U.F., 1957)Google Scholar; Bachelard, Gaston, La poétique de la rêverie (Paris: P.U.F., 1960)Google Scholar; Poulet, Georges, Les métamorphoses du cercle (Paris: Pion, 1961)Google Scholar; Richard, Jean-Pierre, Poésie et profoundeur (Paris: Seuil, 1955)Google Scholar; Cassirer, Ernst, The Philosophy of Symbolic Forms (English trans., Manheim, Ralph, New Haven: Yale University Press, 1955)Google Scholar; Jung, Carl Gustav, Psychology and Religion: West and East (English trans., Princeton: Princeton University Press, 1958)Google Scholar, Symbols of Transformation (trans. Hull, R. F. C.; New York: Harper, 1956)Google Scholar and the other volumes of his collected works in the Bollingen series; see also his posthumous Man and His Symbols (New York: Doubleday, 1964)Google Scholar; see Lévi-Strauss, Claude “Mythologiques” particularly: L'Origine des manières de table (Paris: Pion, 1968)Google Scholar and L'Homme nu (Paris: Pion, 1971)Google Scholar; see Campbell, Joseph, The Masks of God Series (New York: Viking Press Asso., 1959–1968)Google Scholar, particularly his Creative Mythology (New York: Viking Press, 1968)Google Scholar, and his The Hero with a Thousand Faces (New York: Pantheon, 1949)Google Scholar. A survey of the psychoanalytical literature on symbols and archetypes is given by Margolin, Sydney “Psychoanalysis and Symbols” in Bryson, Lyman, Finkel-stein, Louis, Maciver, R. M. and McKeon, Richard, Symbols and Values: An Initial Study (New York: Harper & Row, 1954), 507–521Google Scholar. An analysis of the notions of archetypes and primordial images in the works of Jung is in Odajnyk, Walter “The Political Ideas of C. G. Jung,” The American Political Science Review, 67 (March 73), 142–153CrossRefGoogle Scholar. Excellent discussions and bibliographies on myths and archetypes are given by Durand, Gilbert, Les structures anthropologiques de l'imaginaire, introduction à l'archétypologie générale (Paris: Bordas, 1969)Google Scholar, and by Kirk, Geoffrey S., Myth: Its Meaning and Function in Ancient and Other Cultures (Cambridge: Cambridge University Press, 1970)Google Scholar.

³ The observations of child psychologists indicate that the up-down is the first spatial dimension to be perceived and controlled, left-right being the last. See Gesell, Arnold, The First Five Years of Life (New York: Harper & Bros., 1940)Google Scholar. For a recent work and guide through the abundant literature on the influence of nature and culture in left handedness, see Annett, Marian, “The Distribution of Manual Asymmetry,” British Journal of Psychology, 63 (August 1972), 343–358CrossRefGoogle ScholarPubMed. For a brief summary of the findings on brain dominance, see Bakan, Paul, “The Eyes Have It,” Psychology Today (April 1971)Google Scholar and Kimura, Doreen “The Asymmetry of the Human Brain,” Scientific American (March 1973), 70–81Google Scholar.

⁴ See Hall, Edward T., The Silent Language (New York: Doubleday, 1959)Google Scholar, and Monod, Jacques, Le hazard et la nécessité (Paris: Seuil, 1970)Google Scholar.

⁵ See survey in Georges Poulet, Les métamorphoses du cercle and Guénon, René, Le symbolisme de la croix (Paris: Vega, 1950)Google Scholar. For guides to the literature on specific symbols, see Cirlot, Juan E., A Dictionary of Symbols (New York: Philosophical Library, 1962)Google Scholar, and Chevalier, Jean, Dictionnaire des symboles (Paris: Laffont, 1969)Google Scholar.

⁶ See discussion in Guénon, René, Le Symbolisme de la croix, p. 58Google Scholar.

⁷ Dante's Paradiso, XVII, 18. See discussion in Poulet, Les métamorphoses du cercle, p. VIGoogle Scholar.

⁸ See Boner, Alice, Principles of Composition in Hindu Sculpture. Cave Temple Period (Leiden: Brill, 1962)Google Scholar.

⁹ See Lane, Robert, Political Ideology (New York: Free Press, 1962), pp. 301–305Google Scholar. Lane uses spatial descriptions to obtain the community communication map of his respondents but not to get their spatial archetypes.

¹⁰ In Rostow, the metaphor of the takeoff leads to the metaphor of “maturity” not to that of an eventual landing or return to the ground. Rostow allows, of course, for the possibility of disruption or disintegration but only as accidents; see, for example, p. 330 in Rostow, W. W., Politics and the Stages of Growth (Cambridge: Cambridge University Press, 1971)CrossRefGoogle Scholar. Generally, it would be interesting to study the consequences of casting scientific theories or models in specific spatial dimensions, as for example when contrasting vertical and horizontal processes. The defining of geographical factors as horizontal leads A. Grosser to “see” history as vertical; De Bono's description of logical reasoning as vertical when compared to non-logical “lateral thinking,” leads him quite naturally— when stressing the advantages of nonlogical thinking— to “see” logical thinking as proceeding downward (digging holes) rather than going up. Are these spatial metaphors free of consequences for the models they support? Unlikely. See Grosser, Alfred, L'Explication politique (Paris: A. Colin, 1972), p. 78Google Scholar; de Bono, Edward, New Think: The Use of Lateral Thinking (New York: Basic Books, 1968)Google Scholar.

¹¹ See Laponce, J. A. “The Use of Visual Space to Measure Ideology” in Experimentation and Simulation in Political Science, Laponce, J. A. and Smoker, Paul, eds. (Toronto: Toronto University Press, 1972), pp. 46–59Google Scholar.

¹² Ten students—asked to locate the words “communism,” “myself,” “doctor,” and “religion” in a rectangle made to symbolize a political universe— indicated having used the idea of a circle 5 times, the up-down 10 times, and the left-right 8 times. Other tests on other groups of 5 to 10 subjects showed that the removal of political words such as “communism” or of religious words or of the concept “myself,” as well as changing the identification of the rectangle from one symbolizing politics to being a plain rectangle, still resulted in up-down being the preferred and left-right the second most often used ordering. These examples taken from pretests are presented only as illustrations of the technique used; the tests remain to be administered.

¹³ See Segall, Marshall H., Campbell, Donald T., and Herskovits, Melville H., The Influence of Culture on Visual Perception (Indianapolis: Bobbs-Merrill Co., 1966)Google Scholar.

¹⁴ See Frank, Robert S., “Verbal Kinesics” (Ph.D. dissertation. Department of Political Science, University of Pennsylvania, 1972)Google Scholar.

¹⁵ There are no American equivalents that I know of to the French political terms “le marais” or “la plaine”; no French equivalent to vice-president Ag-new's “vital center.”

¹⁶ The Pythagoreans, on the one hand use the circle for man, my students and colleagues, on the other, use it for woman, but the meaning of the archetype remains the same; the circle means perfection. It might also be that the symbol has become a physical rather than a moral or intellectual “map.”

¹⁷ These constraints are more or less severe (gravity or vision of depth is probably more constraining than the brain hemispheric imbalance) and more or less universal. The ecology is also an important intervening factor. For the role of the latter, see Segall, Campbell, and Herskovits.

¹⁸ The Satanic cults, and the ideology of the alchemists are discussed in C. G. Jung, Psychology and Religion.

¹⁹ Ibid.

²⁰ Gloger, Zygmunt, Encyklopedja Staropolska (Warszawa: P. Laskauer i W. Babicki, 1900), v. 1, 89–93Google Scholar.

²¹ See Hécaen, Henry and Ajuriaguerra, Julian de, Left-Handedness, English translation (New York: Grune & Stratton, 1969), p. 129Google Scholar. For a history of handwriting, see Diringer, David, The Alphabet: A Key to the History of Mankind (London: Hutchison, 3rd ed., 1968)Google Scholar.

²³ See Hultkrantz, Ake, Conceptions of the Soul Among North American Indians (Stockholm: Caslon Press, 1953)Google Scholar.

²³ Desoille, Robert, Le rêve éveillé en psychothérapie (Paris: P.U.F., 1945)Google Scholar.

²⁴ See Ortiz, Alfonso, The Tewa World. Space, Time, Being and Becoming in a Pueblo Society (Chicago: Chicago University Press, 1960)Google Scholar.

²⁵ For examples, see Laponce, J. A., “In Search of the Stable Elements of the Left-Right Landscape,” Compatathe Politics 4 (July 1972), 455–475CrossRefGoogle Scholar.

²⁶ Robert Hertz, La prééminence de la main droite: étude sur la polarité religieuse,” translated by Needham, Rodney as “The Pre-Eminence of the Right Hand: A Study in Religious Polarity” in Right and Left: Essays on Dual Symbolic Classifications ed. Rodney Needham (Chicago: The University of Chicago Press, 1973)Google Scholar.

²⁷ For a study of the relationship between the location of the concept “self” and the concepts “past” and “future” in terms of political preference of the self in a Left-Right dimension, see Laponce, J. A., “Dieu: à droite ou à gauche?” Canadian Journal of Political Science, III (June 1970), 257–274CrossRefGoogle Scholar. See also J. A. Laponce, “In Search …”

²⁸ Paradoxically, the optimistic view that politics leads to the ultimate good is often combined with the belief that until the ultimate goal of peace and harmony be reached politics must of necessity be divisive. Such politics, which seeks positiveness in the future through negativeness in the present, and seeks universalism through particularism, is obvious in Marx but more generally characterizes the optimistic Utopian tradition. On this point see Deutsch, Karl, “Self Referent Symbols and Self Referent Communication Patterns: A Note on Pessimistic Theories of Politics” in Bryson, et al., Symbols and Values …, p. 620Google Scholar.

²⁹ See in particular his Essays in Sociological Theory (New York: Free Press, 1954), pp. 71–79, 329–30Google Scholar.

³⁰ The absence of the up-down polarity, which I assume to be basic to the ordering of perceptions, among the “big three” polarities identified by Osgood in his application of the semantic differential to 25 culture-languages, does not weaken this assumption. The semantic differential as used by Osgood identifies universal classificatory dimensions (evaluation, potency, activity), but does not seek to explain these dimensions in terms of underlying archetypes. The semantic differential can however be used to identify the universality of certain word-stimuli, and, indeed, Osgood is now working in that direction. See Osgood, Charles E. “Exploration in Semantic Space: A Personal Diary,” Journal of Social Issues, 27 (No. 4, 1971), 5–63CrossRefGoogle Scholar.

³¹ For these and many other examples, see the works listed in footnote 2, especially those of Eliade and Durand. See also the interesting thesis of Dumézil on the “natural” division of social functions into political-religious sovereignty, defense, and productivity and the symbolization of these functions by a trilogy of gods (Jupiter, Mars, Quirinus) which appear to me to line up on a vertical axis. Dumézil, Georges, L'héritage Indo-Européen à Rome (Paris: Gallimard, 1949)Google Scholar. Hutchison distinguishes three types of religions by their use of the metaphor of height according to whether the sacred is located (a) within the common world of nature and culture, (b) above and beyond it, (c) both above and within. See Hutchison, John A., Language and Faith: Studies in Sign, Symbol and Meaning (Philadelphia: Westminister Press, 1963), p. 256Google Scholar.

³² Desoille, Robert, L'exploration de l'activité subconsciente par la méthode du rêve éveillé (Paris: D'Artrey, 1938)Google Scholar; Desoille, Robert, Le rêve éveillé en psychothérapie (Paris: P.U.F., 1945)Google Scholar. See also Ogilvie, Daniel M. “Individual and Cultural Patterns of Fantasized Flight” in Gerbner, George, Holsti, Ole R.. Krippendorff, Klaus, Paisley, William J., Stone, Philip J., The Analysis of Communication Content (New York: Wiley, 1969), pp. 243–259Google Scholar.

³³ See The Politics, Chapter 2.

³⁴ See Laponce, J. A., “Political Community, Legitimacy and Discrimination.” British Journal of Political Science, 4 (June 1974), 125–126CrossRefGoogle Scholar.

³⁵ Ferrero, Guglielmo, The Principles of Power, trans. Jaeckel, T. R. (New York: Putnam's, 1962)Google Scholar.