By Umberto Eco

"Eco wittily and enchantingly develops subject matters usually touched on in his earlier works, yet he delves deeper into their advanced nature... this assortment will be learn with excitement by way of these unversed in semiotic theory." ―Times Literary Supplement

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Extra info for Semiotics and the Philosophy of Language

Sample text

Which is related by inference (more or less necessary) to its consequent (... then there is fire). This is why the Stoics can say, and they do, that the sign is a lekton and, therefore, an incorporeal. The sign is not concerned with that smoke and that fire, but with the possibility of a relationship between antecedent and consequent regulating of any occurrence of the smoke (and of the fire). The sign is type, not occurrence. By now it is clear how, in the Stoics' semiotics, the theory of language becomes rightfully associated with the theory of signs.

Points x and y could have been points of, among other possible geometrical figures, an ellipse. Kepler hypothesized the Rule (and this was an act of imaginative courage): they are the points of an ellipse. Therefore, if the orbit of Mars were in point of fact elliptical, then its passing through x and y (Result) would have been a case of that Rule. The abduction, of course, had to be verified. In the light of the hypothesized rule, x and y were 'signs' of the further passage of Mars through the points z and k.

245) or "a true antecedent proposition within a true condition, serving the purpose of revealing its consequent" (Hyp. Pyrrh. 2. 104). The Stoic model of sign assumes, therefore, the form of the inference (p :::> q), where the variables are neither physical realities nor events, but the propositions that express the events. A column of smoke is not a sign unless the interpreter sees the event as the true antecedent of a hypothetical reasoning (if there is smoke ... ) which is related by inference (more or less necessary) to its consequent (...

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