     Christianity St.Augustine and signs St. Augustine was the first man who synthesized the classical and Hellenistic theories of signs. For him a sign is a thing which is used to signify other things and to make them come to mind (De Doctrina Christiana (hereafter DDC) 1.2.2; 2.1.1). The most common signs are spoken and written words (DDC 1.2.2; 2.3.4-2.4.5). Although God cannot be fully expressible, Augustine gave emphasis to the possibility of God’s communication with humans by signs in Scripture (DDC 1.6.6). Augustine endorsed and developed the classical and Hellenistic theories of signs. Among the mainstream in the theories of signs, i.e., that of Aristotle and that of Stoics, the former theory filtered into the works of Cicero (106-43 BC, De inventione rhetorica 1.30.47-48) and Quintilian (circa 35-100, Institutio Oratoria 5.9.9-10), which regarded the sign as an instrument of inference. In his commentary on Aristotle’s De Interpretatione, Ammonius said, "according to the division of the philosopher Theophrastus, the relation of speech is twofold, first in regard to the audience, to which speech signifies something, and secondly in regard to the things about which the speaker intends to persuade the audience." If we match DDC with this division, the first part belongs to DDC Book IV and the second part to DDC Books I-III. Augustine, although influenced by these theories, advanced his own theological theory of signs, with whose help one can infer the mind of God from the events and words of Scripture. Category:Communication Category: Semiotic
Philosophy Stoicism Stoic philosophy recognizes two types of signs: indicative and commemorative (also known as "suggestive" or "mnemonic" or "recollective"). Indicative signs allow people to grasp truths about entities that have not been experienced. The indicative sign does not "admit of being observed in conjunction with the thing signified (for the naturally non-evident object is, from the start, imperceptible and therefore cannot be observed along with any of the things apparent), but entirely of its own nature and constitution, all but uttering its voice aloud, it is said to signify that whereof it is indicative." Sextus Empiricus Outlines of Pyrrhonism Book II Section 317 The commemorative sign represents something that has been previously been experienced in conjunction with its object. Consequently, the object of a commemorative sign can be described empirically. "Thus the commemorative sign, when observed in conjunction with the thing signified in a clear perception, brings us as soon as it is presented and when the thing signified has become non-evident, to a recollection of the thing observed along with it and now no longer clearly perceived - as in the case of smoke and fire; for as we have often observed these to be connected with each other, as soon as we see the one-that is to say, smoke-we recall the other-that is to say, the unseen fire." Sextus Empiricus Outlines of Pyrrhonism Book II Sections 315-317Roderick M. Chisholm "Sextus Empiricus and Modern Empiricism" Philosophy of Science, Jul., 1941, Vol. 8, No. 3 pp. 371-372 Pyrrhonsim Pyrrhonist philosophy rejects the validity of indicative signs as they are non-empirical. It recognizes only commemorative signs.Roderick M. Chisholm "Sextus Empiricus and Modern Empiricism" Philosophy of Science, Jul., 1941, Vol. 8, No. 3 pp. 371-372 Christianity St. Augustine was the first man who synthesized the classical and Hellenistic theories of signs. For him a sign is a thing which is used to signify other things and to make them come to mind (De Doctrina Christiana (hereafter DDC) 1.2.2; 2.1.1). The most common signs are spoken and written words (DDC 1.2.2; 2.3.4-2.4.5). Although God cannot be fully expressible, Augustine gave emphasis to the possibility of God’s communication with humans by signs in Scripture (DDC 1.6.6). Augustine endorsed and developed the classical and Hellenistic theories of signs. Among the mainstream in the theories of signs, i.e., that of Aristotle and that of Stoics, the former theory filtered into the works of Cicero (106-43 BC, De inventione rhetorica 1.30.47-48) and Quintilian (circa 35-100, Institutio Oratoria 5.9.9-10), which regarded the sign as an instrument of inference. In his commentary on Aristotle’s De Interpretatione, Ammonius said, "according to the division of the philosopher Theophrastus, the relation of speech is twofold, first in regard to the audience, to which speech signifies something, and secondly in regard to the things about which the speaker intends to persuade the audience." If we match DDC with this division, the first part belongs to DDC Book IV and the second part to DDC Books I-III. Augustine, although influenced by these theories, advanced his own theological theory of signs, with whose help one can infer the mind of God from the events and words of Scripture. Category:Communication Category: Semiotics Category:Stoicism Category:Pyrrhonis
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Philosophy Stoicism Stoic philosophy recognizes two types of signs: indicative and commemorative (also known as "suggestive" or "mnemonic" or "recollective"). Indicative signs allow people to grasp truths about entities that have not been experienced. The indicative sign does not
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"admit of being observed in conjunction with the thing signified (for the naturally non-evident object is, from the start, imperceptible and therefore cannot be observed along with any of the things apparent), but entirely of its own nature and constitution, all but uttering its voice aloud, it is said to signify that whereof it is indicative." Sextus Empiricus Outlines of Pyrrhonism Book II Section 317
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The commemorative sign represents something that has been previously been experienced in conjunction with its object. Consequently, the object of a commemorative sign can be described empirically.
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"Thus the commemorative sign, when observed in conjunction with the thing signified in a clear perception, brings us as soon as it is presented and when the thing signified has become non-evident, to a recollection of the thing observed along with it and now no longer clearly perceived - as in the case of smoke and fire; for as we have often observed these to be connected with each other, as soon as we see the one-that is to say, smoke-we recall the other-that is to say, the unseen fire." Sextus Empiricus Outlines of Pyrrhonism Book II Sections 315-317Roderick M. Chisholm "Sextus Empiricus and Modern Empiricism" Philosophy of Science, Jul., 1941, Vol. 8, No. 3 pp. 371-372
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Pyrrhonsim Pyrrhonist philosophy rejects the validity of indicative signs as they are non-empirical. It recognizes only commemorative signs.Roderick M. Chisholm "Sextus Empiricus and Modern Empiricism" Philosophy of Science, Jul., 1941, Vol. 8, No. 3 pp. 371-372
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St.Augustine and signs
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Semiotic
Semiotics Category:Stoicism Category:Pyrrhonis