In the course of the long debate on the nature and the classification of signs, from Boethius to Ockham, there are at least three lines of thought: the Stoic heritage, that influences Augustine, Abelard, Francis Bacon; the Aristotelian tradition, stemming from the commentaries on De Interpretatione; the discussion of the grammarians, from Priscian to the Modistae. Modern interpreters are frequently misled by the fact that the various authors regularly used the same terms. Such a homogeneous terminology, however, covers profound theoretical differences. The aim of these essays is to show that the medieval theory of signs does not represent a unique body of semiotic notions: there are diverse and frequently alternative semiotic theories. This book thus represents an attempt to encourage further research on the still unrecognized variety of the semiotic approaches offered by the medieval philosophies of language.
Modern thought is characterized by a dichotomy of meaningful culture and unmeaning nature. Signs in the Dust uses medieval semiotics to develop a new theory of nature and culture that resists this familiar picture of things. Through readings of Thomas Aquinas, Nicholas of Cusa, and John Poinsot (John of St. Thomas), it offers a semiotic analysis of human culture in both its anthropological breadth as an enterprise of creaturely sign-making, and its theological height as a finite participation in the Trinity, which can be understood as an absolute 'cultural nature'. Signs in the Dust then extends this account of human culture backwards into the natural depth of biological and physical nature. It puts the biosemiotics of its medieval sources, along with Félix Ravaisson's philosophy of habit, into dialogue with the Extended Evolutionary Synthesis that is emerging in contemporary biology, to show how all living things participate in semiosis, so that that a cultural dimension is present through the whole order of nature and the whole of natural history. It also retrieves Aquinas' doctrine of intentions in the medium to show how signification can be attributed in a diminished way to even inanimate nature, with the ontological implication that being as such should be reconceived in semiotic terms. The phenomena of human culture are therefore to be understood not as breaks with a meaningless nature, but instead as heightenings and deepenings of natural movements of meaning that long precede and far exceed us. Against the modern divorce of nature and culture, Signs in the Dust argues that culture is natural and nature is cultural, through and through.
"It's the first book which revisits Greek and Latin theories of signs from the point of view of a profound classical scholarship and a paramount knowledge of contemporary semiotics debates."Â -- Umberto Eco Available in English for the first time is Professor Manetti's brilliant study of the origin of semiotics and sign theory. He seeks to discover the common thread that runs through the classical world from the very beginning of human thought to the fourth century A.D. In the "classical" tradition he sees a concept of the sign which is significantly different from that currently in use.
In this book, T. L. Short corrects widespread misconceptions of Peirce's theory of signs and demonstrates its relevance to contemporary analytic philosophy of language, mind and science. Peirce's theory of mind, naturalistic but nonreductive, bears on debates of Fodor and Millikan, among others. His theory of inquiry avoids foundationalism and subjectivism, while his account of reference anticipated views of Kripke and Putnam. Peirce's realism falls between 'internal' and 'metaphysical' realism and is more satisfactory than either. His pragmatism is not verificationism; rather, it identifies meaning with potential growth of knowledge. Short distinguishes Peirce's mature theory of signs from his better-known but paradoxical early theory. He develops the mature theory systematically on the basis of Peirce's phenomenological categories and concept of final causation. The latter is distinguished from recent and similar views, such as Brandon's, and is shown to be grounded in forms of explanation adopted in modern science.
A major voice in contemporary semiotic theory offers a new perspective on potent intersections of semiotic and linguistic anthropology. In Signs and Society, noted anthropologist Richard J. Parmentier demonstrates how an appreciation of signs helps us better understand human agency, meaning, and creativity. Inspired by the foundational work of C. S. Peirce and Ferdinand de Saussure, and drawing upon key insights from neighboring scholarly fields, Parmentier develops an array of innovative conceptual tools for ethnographic, historical, and literary research. Parmentier’s concepts of “transactional value,” “metapragmatic interpretant,” and “circle of semiosis,” for example, illuminate the foundations and effects of such diverse cultural forms and practices as economic exchanges on the Pacific island of Palau, Pindar’s Victory Odes in ancient Greece, and material representations of transcendence in ancient Egypt and medieval Christianity. Other studies complicate the separation of emic and etic analytical models for such cultural domains as religion, economic value, and semiotic ideology. Provocative and absorbing, these fifteen pioneering essays blaze a trail into anthropology’s future while remaining firmly rooted in its celebrated past.
We usually think of signs as fixed relations: a red light signifies 'Stop'. In his bold new book, James Williams argues that signs are processes: you see the red light and think 'should I stop?', triggering a creative response. Williams develops this new process philosophy of signs through a formal model , in contrast to earlier structuralist definitions. He draws on the philosophies of Deleuze and Whitehead, criticises earlier work on the sign in biology by Jakob von Uexkull, and connects to contemporary work on process in the philosophy of biology by John Dupre. The process model has wide applications in the arts, humanities and social sciences, and informs their critical debates with science. In defining the sign as essentially political, this radical definition of the sign opens up new possibilities for social and political critique.
Navigating through different realist and nominalist traditions, Timo Eskola suggests that signs are about conditions and functions and participate in a web of relations. Questioning Derridean poststructuralism, the author reinstates Benveniste’s hermeneutics of enunciation and suggests a new approach to metatheology.
