whose ideology is it anyway? (āemergenceā as a hegelian primitive, spiritual exhibitionism and other german wounds, D&G (empires and schizophrenia), what would darshan do?, the perverse core of christianity up close and personal, on the total reversal of opinion on aliens, kierkegaard and the precarious nature of modern life, myth in modern life, schellingās tautegorical narrative, subjective perception of time and space (inside myth, pre/post revealed knowledge))This extension can be anything. The new significance neednāt necessarily be a concept, it can be as simple as another person.
How far this new significance streches, it is hard to say, for example - ā2ā can come to additionally signify āJewā, which can then further come to signify a particular Jew, or a group of Jews, or even Jewishness as a concept, which in turn might come to signify further meaning from history, scripture, narrative etc.
Consider that though this construction and abstraction has a post-structural dint, there is in essence nothing post-structural about it, it is mere a new fresh layer upon old structures.
Meaning [attracts] meaning in a closed network. Probably because current human consciousness is like a large prison where it sometimes takes centuries before two inmates can reunite.
Positively, emergence of meaning is such a moment of reunification, like neglected neurons sparkling through cobwebs of time or constellations ignored since long once again beheld by an observer.
This is why emergence, as an aposteriori phenomenon can be suitably described as a Hegelian primitive and a is fit candidate for starting to construct any conscious, radically emancipatory ideology.
Emergence (of meaning) is an event in cognition, but in a myth it is distinct from the usual subject-object-conginition routine of consciousness, which is why myth is a singularly unique vantage point for the study of the phenomenal.
What emerges out of the socio-linguistic protrudence that is myth is a relationship. Not in the least because myth is a kind of relationship unto itself - like an internet meme, a narrative that spreads through self-propagation - but also because consciousness itself cannot be explained away by cognition and relies on superstructures like religion or science for order and structure.
Because myth, like coognition, is always already a (dialectical) process, it exists as a difference, and the resulting relationship, like every other relationship, is a relationship of difference - reflected in itās dynamics by a myriad of ways, labelled variously as master/slave, employer/employee, content-creator/patron etc.
There is yet some time before we see a 3-D printer replicating itself, but to witness emergence from within a myth comes close as close as a mechanical metaphor as possible, Mitosis in cell division comes a close second, a corollary to biological imperative in consciousness.
Just as slang, or verbal colloquialisms arenāt a matter of perspective alone, so isnāt the new significance derived from myth. However, the fruits of such a cultural labour are often transitory, what lasts is the image of genesis.
In a myth, time is in the trenches, crawling at a pace reserved for momentous decisions. Yet, a myth is as if someone discovers another axis on this 2-dimensional dialectical plane, and time in a myth pours on in a vastly different way. This altered perception of time alone is the reason and reward of being in a cult, society, culture or mythology.
In so far as language shapes time, gives occasion to time, and then moves in time to give rise to thought and its analysis, sentient language consuming systems like homo sapiens exist. Inside a myth though roles are reversed, time births langauge, gives occasion to it, and then moves within it through memories - happy and sad.
Birth and Death are two events that envelope the third called life. Each, can be considered as end of a bi-directional extension of any life.