Charlz Sanders Pirsning semiotik nazariyasi - Semiotic theory of Charles Sanders Peirce

Charlz Sanders Peirs
Umumiy
Falsafiy
Biografik

Charlz Sanders Peirs yozishni boshladi semiotikalar, uni semeyotik deb ham atagan, ya'ni falsafiy o'rganishni anglatadi belgilar, 1860-yillarda, u o'z tizimini yaratgan davrda uchta toifa. 20-asr davomida "semiotikalar" atamasi imo-ishoralarning barcha tendentsiyalarini, shu jumladan o'z ichiga olgan holda qabul qilingan Ferdinand de Sossyur "s semiologiya, bu tilshunoslikda butunlay alohida an'ana sifatida boshlangan.

Peirce bu atamani qabul qildi semioz (yoki semeyoz) va uni "hamkorlik yoki o'z ichiga olgan harakat yoki ta'sir" degan ma'noni anglatadi uchta sub'ektlar, masalan, belgi, uning ob'ekti va uning tarjimon, bu trirelativ ta'sir biron-bir tarzda juftlar o'rtasidagi harakatlarga hal etilmaydi ".[2] Ushbu o'ziga xos turi triadik munosabat Peirce "mantiqni rasmiy semiotik sifatida" tushunishi uchun muhim ahamiyatga ega. "Mantiq" deganda u falsafiy mantiqni nazarda tutgan. U oxir-oqibat bo'lingan (falsafiy) mantiq yoki rasmiy semiotika, (1) spekulyativ grammatika yoki stekiologiya[iqtibos kerak ] semioz elementlari to'g'risida (ishora, ob'ekt, tarjimon) qanday belgilarni ko'rsatishi mumkin va bunga bog'liq holda qanday belgilar, narsalar va tarjimonlar mavjud, belgilar qanday birlashtiriladi va ba'zi belgilar qanday qilib boshqalarni o'zida mujassam qiladi yoki o'z ichiga oladi; (2) xulosa chiqarish usullari bo'yicha mantiqiy tanqidchi yoki tegishli mantiq; va (3) spekulyativ ritorika yoki metodeutik, tergovning falsafiy nazariyasi, shu jumladan uning pragmatizm shakli. Uning spekulyativ grammatikasi yoki stekiologiyasi ushbu maqolaning mavzusidir.

Peirce psixologiya, tilshunoslik yoki ijtimoiy tadqiqotlar nuqtai nazaridan emas, balki keng ko'lamda va falsafiy mantiq nuqtai nazaridan tavsiflash, talqin qilish va tasdiqlash kabi narsalarni tasavvur qiladi va muhokama qiladi. U falsafani matematikadan tabiat va ongning maxsus fanlari o'rtasidagi umumiylik darajasiga qo'yadi, chunki u matematikadan printsiplarni tortib oladi va printsiplarni maxsus fanlarga etkazib beradi.[3] Bir tomondan, uning semiotik nazariyasi o'z savollarini hal qilish uchun maxsus tajribalar yoki maxsus tajribalarga murojaat qilmaydi. Boshqa tomondan, u doimiy ravishda umumiy tajribadan misollarga asoslanadi va uning semiotikasi matematik yoki deduktiv tizimda mavjud emas va asosan sof faraziy narsalar yoki holatlar to'g'risida kerakli xulosalar chiqarish bilan davom etmaydi. Falsafiy mantiq sifatida haqida deduktiv, induktiv yoki faraziy tushuntirishli xulosalar chiqarish. Peirce semiotikasi, tasniflari, xulosa chiqarish turlarini tanqidiy tahlil qilish va izlanishlar nazariyasida falsafiy mantiq alomatlar va ularning umuman ijobiy hodisalar sifatida uchburchak munosabatlari nuqtai nazaridan o'rganilgan.

Semiotik elementlar

Semiotikalar
 
Umumiy tushunchalar
Maydonlar
Usullari
Semiotiklar
Tegishli mavzular

Mana Peirsning mantiq ta'rifining asosiy qismini tashkil etgan uchburchak belgisi munosabati ta'rifi.

Ya'ni, belgi bu narsa, A, bu narsa olib keladi, B, uning tarjimon u tomonidan belgilanadigan yoki yaratilgan belgi, biron bir narsaga o'xshash yozishmalarga, C, uning ob'ekt, o'zi turgan narsada C. (Peirce 1902, NEM 4, 20-21)[iqtibos kerak ]).

Ushbu ta'rif Peirce ta'riflari bilan birgalikda yozishmalar va qat'iyat, barcha belgilar munosabatlari uchun to'g'ri keladigan barcha bayonotlarni chiqarish uchun etarli. Shunga qaramay, belgilar nazariyasida umumiy belgilar munosabatlari haqidagi universal teoremalarni isbotlashdan boshqa ko'p narsalar mavjud. Shuningdek, belgi munosabatlarining har xil turlari va pastki turlarini tasniflash vazifasi mavjud. Amaliy masala sifatida, albatta, har qanday aniq misollar bilan tanishish nazariya va amaliyot uchun ajralmasdir.

Pirsning belgilar nazariyasida a imzo bu boshqa ikkita narsaga nisbatan aniq belgilangan munosabat turida turadigan narsa, uning ob'ekt va uning tarjimon belgisi. Garchi Peirce belgining ta'rifi psixologik mavzudan mustaqil bo'lsa-da va uning belgilar nazariyasi faqat tilshunoslikka qaraganda ko'proq asoslarni qamrab olsa-da, shunga qaramay, imo-ishora munosabatlarining ko'plab tanish misollari va rasmlari tabiiy ravishda olingan bo'lishi mumkin tilshunoslik va psixologiya, ularning mavzularidagi odatiy tajribamiz bilan bir qatorda.

Masalan, tarjimon tushunchasiga yondashishning bir usuli bu psixolingvistik jarayon haqida o'ylashdir. Shu nuqtai nazardan, tarjimonni alomatning ongga yoki aqlga o'xshash narsalarga ta'siri deb tushunish mumkin, buni Peirce aql-idrok. Tarjimon - bu sarlavha ostiga tushadigan faoliyat turlaridan biri bo'lgan talqin jarayoni natijasida yuzaga keladigan narsa semioz. Odatda biron bir belgi turganini aytadi uchun ob'ekt ga agent, tarjimon. Xulosa qilishda esa, bu belgining agentga ta'siri birinchi o'rinda turadi. Ushbu effekt Peirce tomonidan nomlangan tarjimon belgisiyoki tarjimon qisqasi. Tarjimon eng sodda shaklda - bu belgining ma'nosi, mazmuni yoki tarqalishi va maxsus qiziqish noaniq belgilardan nisbatan aniq tarjimonlarga o'tadigan semioz turlariga bog'liqdir. Mantiqan va matematikada ob'ekt uchun eng aniq va lo'nda belgilar deyiladi kanonik shakllar yoki oddiy shakllar.

Peirce mantiq - bu keng ma'noda alomatlarni rasmiy o'rganish, nafaqat sun'iy, lingvistik yoki ramziy belgilar, balki o'xshashlik yoki mavjud bo'lgan belgilar ham indeksli reaktsiyalar kabi. Peirce "bu koinot barcha belgilar bilan to'ldirilgan, agar u faqat belgilardan iborat bo'lmasa", deb ta'kidlagan.[4] ularning vakillik va xulosa munosabatlari bilan birga. Uning fikriga ko'ra, barcha fikrlar vaqt talab etar ekan, barcha fikrlar alomatlarda bo'ladi:

Demak, fikr bir zumda ro'y berishi mumkin emas, lekin vaqtni talab qiladi, deyish har bir fikrni boshqasida talqin qilish kerak yoki barcha fikrlar alomatlardadir, degan yana bir usul. (Peirce, 1868[5])

Fikr, albatta, miya bilan bog'liq emas. Bu asalarilarda, kristallarda va butun jismoniy dunyoda paydo bo'ladi; va narsalarning ranglari, shakllari va hokazolari haqiqatan ham borligidan boshqa, uning haqiqatan ham borligini inkor eta olmaydi. Ushbu asossiz inkorga doimo rioya qiling va siz Fixte singari idealistik nominalizmning biron bir shakliga o'tasiz. Organik dunyoda nafaqat fikr yuritiladi, balki u erda rivojlanadi. Uni o'zida mujassam etgan misollarsiz general bo'la olmaydi, shuning uchun alomatlarsiz fikr bo'lmaydi. Biz bu erda "Imzo" ni juda keng ma'noda berishimiz kerak, shubhasiz, lekin juda keng bo'lmagan ma'noga bizning ta'rifimizga mos kelish kerak. Bog'langan belgilar Quazi-fikga ega bo'lishi kerakligini tan olsak, alohida belgi bo'lmasligi mumkin. Bundan tashqari, belgilar kamida ikkita kvazi-aqlni talab qiladi; kvazi-tarjimon va kvazi-tarjimon; va bu ikkitasi belgining o'zida (ya'ni bitta aql) bo'lsa ham, ular bir-biridan farq qilishi kerak. Belgida ular, masalan, payvandlangan. Shunga ko'ra, fikrning har qanday mantiqiy evolyutsiyasi dialogik bo'lishi shunchaki inson psixologiyasining haqiqati emas, balki Mantiqning zarurati. (Peirce, 1906)[6] )

Imzo munosabati

Imzo - bu o'z-o'zidan mavjud bo'lish usuli emas, balki aloqada bo'lish usuli. Har qanday narsa belgidir - bu o'zi kabi emas, balki boshqasiga nisbatan qandaydir munosabatdir. Belgining roli uchta orasida bitta rol sifatida shakllanadi: ob'ekt, belgi va izohlovchi belgi. Bu kamayib bo'lmaydigan uchburchak munosabatlar; ularni to'ldiradigan narsalar bo'lmasa ham, rollar aniq. Rollar uchtadan iborat: ob'ekt belgisi tarjimonlarga olib keladi, bu esa alomatlar sifatida keyingi tarjimonlarga olib keladi. Turli xil munosabatlarda xuddi shu narsa belgi yoki semiotik ob'ekt bo'lishi mumkin. Belgining nima ekanligi haqidagi savol a tushunchasiga bog'liq belgi munosabati, bu a tushunchasiga bog'liq triadik munosabat. Bu, o'z navbatida, a tushunchasiga bog'liq munosabat o'zi. Peirce haqidagi matematik g'oyalarga bog'liq edi kamaytirilishi munosabatlar - dyadik, triadik, tetradik va boshqalar. Peirce's Reduction Thesis-ga ko'ra,[7] (a) triadalar zarur, chunki chinakam uchburchak munosabatlarini monadik va dyadik predikatlar nuqtai nazaridan to'liq tahlil qilib bo'lmaydi va (b) uchliklar etarli, chunki chinakam tetradik yoki undan kattaroq polyadik munosabatlar yo'q - barchasi yuqoriroqarity n-adik munosabatlarni uchlik va quyi aritlik munosabatlari nuqtai nazaridan tahlil qilish mumkin va ular uchun kamaytirilishi mumkin. Peirce va boshqalar, xususan Robert Burch (1991) va Yoaxim Heret Korreya va Reynhard Poshel (2006), Reduktsiya tezisining dalillarini taklif qilishdi.[8] Peirce fikriga ko'ra, chinakam monadik predikat sifatni xarakterli ravishda ifodalaydi. Haqiqiy dyadik predikat - reaktsiya yoki qarshilik. Haqiqatan uchburchak predikat - vakillik yoki vositachilik. Shunday qilib, Pirsening munosabatlar nazariyasi uning uchta asosiy toifadagi falsafiy nazariyasini qo'llab-quvvatlaydi (pastga qarang ).

Kengaytma × intension = ma'lumot.[iqtibos kerak ] Imo-ishora munosabati uchun etarli bo'lgan ikkita an'anaviy yondashuv bu usul kengaytma (belgining ob'ektlari, shuningdek kenglik, belgi yoki dastur deb nomlanadi) va usuli intilish (ob'ektlarning xususiyatlari, fazilatlari, belgisi ko'rsatadigan xususiyatlar, shuningdek chuqurlik deb ataladi, tushunish, ahamiyati yoki mazmuni). Peirce uchdan birini qo'shadi ma `lumot qolgan ikkita yondashuvni bir butunga birlashtirish uchun, shu jumladan ma'lumotni o'zgartirish.[9] Masalan, yuqoridagi tenglama tufayli, agar atamaning ma'lumotlarning umumiy miqdori bir xil bo'lib qolsa, u holda atama «niyat qiladi» yoki ob'ektlar to'g'risida nimani bildiradi, shuncha kamroq atama «kengayadi» yoki amal qiladi. Taklifni tushunish uning mohiyatidan iborat.[10]

Belgilanish. Belgiga uning ob'ekti o'z ob'ektini ko'rsatadigan tarzda bog'liq bo'ladi - ob'ekt belgini beradi va ma'lum ma'noda belgilaydi. Buning jismoniy sezgirligi, ayniqsa, belgi indikativ reaktsiyadan iborat bo'lganda ajralib turadi. Tarjimon ham belgiga, ham ob'ektga bog'liq - ob'ekt tarjimonni aniqlash uchun belgini belgilaydi. Ammo bu qat'iyat bir qator ag'darilgan dominolar singari dyadik hodisalarning izchilligi emas; belgini aniqlash uchburchak. Masalan, tarjimon faqat ob'ektni ifodalovchi narsani anglatmaydi; buning o'rniga tarjimon biror narsani anglatadi kabi ob'ektni ifodalovchi belgi. Bu qat'iyatning axborot turi, aniqroq vakillik qiladigan narsa.[11] Peirce "aniqlash" so'zini qat'iy deterministik ma'noda emas, balki "ixtisoslashgan" ma'nosida ishlatgan, bestimmt,[11] ta'sir kabi o'lchov o'zgarishini o'z ichiga oladi. Peirce ishora, ob'ekt va tarjimonni vakillik g'oyasi bilan emas, balki ularning (uchburchak) aniqlanish uslubi bilan aniqladi, chunki bu aniqlanadigan narsaning bir qismi.[12] Ob'ekt ob'ekt bilan bog'liq bo'lgan boshqa belgini - tarjimonni aniqlash uchun belgini belgilaydi chunki belgi ob'ekt bilan bog'liq, demak, tarjimon o'z vazifasini ob'ekt belgisi sifatida bajarib, keyingi tarjimon belgisini belgilaydi. Jarayon mantiqiy ravishda o'zini abadiylashtirish uchun tuzilgan va umuman belgi, ob'ekt va tarjimonning aniqidir.[13] Semiozda har qanday belgi oldinga va orqaga cho'zilgan zanjirdagi tarjimondir. Ob'ektni, belgini va tarjimonni cheklaydigan axborot yoki mantiqiy aniqlashning aloqasi, sabab yoki jismoniy aniqlashning maxsus holatlariga qaraganda ancha umumiydir. Umuman olganda, belgi munosabatlaridagi narsalardan biri haqidagi har qanday ma'lumot sizga boshqalar haqida biron bir narsani aytib beradi, garchi ushbu ma'lumotlarning haqiqiy miqdori ba'zi bir belgilar munosabatlarida nolga teng bo'lishi mumkin.

Imzo, ob'ekt, tarjimon

Pirsning ta'kidlashicha, uchta semiotik element, ya'ni belgi, ob'ekt va tarjimon mavjud bo'lib, ular yuqorida ta'kidlab o'tilgan va bu erda batafsilroq bayon etilgan:

  • A imzo (yoki vakillar) "ifodalaydi" degan keng ma'noda ifodalaydi. Bu narsa haqida biror narsa aytish kabi talqin qilinadigan narsa. Bu ramziy, lisoniy yoki sun'iy emas.
  • An ob'ekt (yoki semiotik ob'ekt) belgi va tarjimonning mavzusi. Bu muhokama qilinadigan yoki o'ylanadigan har qanday narsa, narsa, hodisa, munosabatlar, sifat, qonun, dalil va boshqalar bo'lishi mumkin va hatto xayoliy bo'lishi mumkin, masalan Hamlet.[14] Ularning barchasi maxsus yoki qisman ob'ektlardir. Ob'ekt eng aniq nutq olami qisman yoki maxsus ob'ekt tegishli bo'lgan.[15] Masalan, Pluton orbitasining bezovtalanishi Pluton haqidagi belgidir, lekin oxir-oqibat nafaqat Pluton haqida.
  • An tarjimon (yoki tarjimon belgisi) bu belgining ozmi-ko'pmi aniqlangan ma'nosi yoki tarqalishi, belgining rost yoki noaniq bo'lishi mumkin bo'lgan farqning shakli yoki g'oyasi. (Peirce ishora nazariyasi keng ma'noda ma'noga, shu jumladan mantiqiy ma'noga tegishli, nafaqat lug'at tomonidan to'g'ri aniqlangan so'zlarning ma'nolariga tegishli.) Tarjimon ob'ektning (a) belgisi va (b) tarjimonning "salafiysi" (izohlangan belgi) xuddi shu narsaning belgisi sifatida. Tarjimon sharhlash a ma'nosida mahsulot talqin qilish jarayoni yoki a tarkib bunda izohlovchi munosabat avjiga chiqadi, garchi ushbu mahsulot yoki tarkibning o'zi harakat, qo'zg'alish holati, o'zini tutish va hokazo bo'lishi mumkin bo'lsa ham. Belgining turishini aytganda shunday xulosa qilinadi. uchun ob'ekt ga tarjimon.

Aql uchun zarur bo'lgan ba'zi tushunchalar ob'ekt bilan tanishishga bog'liq. Berilgan belgi nimani anglatishini bilish uchun ongga ushbu belgi yoki belgi tizimiga nisbatan ushbu belgi ob'ektining ba'zi tajribalari kerak bo'ladi va shu nuqtai nazardan Peirce garov tajribasi, garovni kuzatish, garov bilan tanishish haqida gapiradi.[16]

"Vakillar " (to'g'ri "a" bilan uzoq va ta'kidlangan: /rɛprɪzɛnˈteɪmeng/) qabul qilindi (o'ylab topilmagan ) Peirce tomonidan uning nazariyasi qamrab olgan har qanday belgi yoki belgiga o'xshash narsalar uchun uning adyol texnik atamasi sifatida. Nazariy jihatdan aniqlangan "vakillar" faqat mashhur "belgi" so'zi bilan qamrab olingan holatlarni qamrab oladimi degan savol. Agar "kelishmovchilik" paydo bo'lishi kerak bo'lsa, "vakillar" so'zi mavjud. Pirsning misoli shunday edi: imo-ishora har doim aqlni o'z ichiga oladi. Agar kungaboqar quyoshga burilishdan boshqa hech narsa qilmasdan, xuddi shu tarzda quyoshga burilib kungaboqarni ko'paytira oladigan bo'lsa, unda birinchi kungaboqar aylanishi quyoshning vakili bo'lar edi, ammo bu belgi emas edi oftob.[17] Pirs oxir-oqibat "vakillar" so'zini ishlatishni to'xtatdi.[18]

Pirs o'zining semiotik elementlari, xususan belgi va tarjimonning turli xil tasniflarini amalga oshirdi. Sign-object-interpretant triadasini tushunishda alohida tashvish tug'diradi: Belgiga nisbatan uning ob'ekti va uning sharhlovchisi darhol (belgida mavjud) yoki vositachidir.

  1. Imzo, har doim o'z-o'zidan darhol - ya'ni tautologik ma'noda, o'zida yoki o'zida mavjud, garchi u aqlga zudlik bilan kelmasa yoki darhol qayta ishlanmasdan amalga oshirilsa yoki faqat o'z misollarida qo'lga olinadigan bo'lsa.
  2. Ob'ekt
    1. Darhol ob'ekt, belgida ko'rsatilgan ob'ekt.
    2. Dinamik ob'ekt, ob'ekt haqiqatan ham mavjud bo'lib, unga yaqin ob'ekt bo'lgan g'oya "asos sifatida" asoslanadi.[19] Dinamoid ob'ekt, dinamik ob'ekt deb ham nomlanadi.
  3. Tarjimon
    1. Darhol tarjimon, har qanday haqiqiy reaktsiya emas, balki qanday belgi ishlab chiqarishga yaroqli bo'lgan va tarjimon yoki yarim tarjimon bo'lmasdan oldin ham belgi o'zi bilan olib boradigan taassurotning sifati. Odatda bu belgining ma'nosi deb ataladi.
    2. Dinamik tarjimon, belgining ongga yoki kvazi-ongga haqiqiy ta'siri (tuyg'udan tashqari), masalan, tuyg'u qo'zg'alishi.
    3. Oxirgi tarjimon, belgining ta'siri bo'lardi har qanday aql yoki kvazi-ongning xulq-atvoriga ega bo'lish, agar vaziyatlar ushbu ta'sirga to'liq erishishga imkon bergan bo'lsa. Bu belgining oxiri yoki maqsadi. Ob-havo haqidagi so'rovning yakuniy tarjimoni - bu so'rovning maqsadi, uning javobi kimningdir o'rniga kimningdir kunidagi rejalariga ta'sir qilishi. Tergov yo'nalishining so'nggi tarjimoni bu ideal yakuniy fikr va haqiqatdir bo'lardi ertami-kechmi, ammo baribir muqarrar ravishda tergov olib borilishi kerak, ammo haqiqat siz yoki men yoki boshqa biron bir tergovchilar jamoasi ishongan narsalardan mustaqil bo'lib qoladi.

Tezkor ob'ekt, nazariyotchi nuqtai nazaridan, haqiqatan ham dinamik ob'ektning o'ziga xos belgisidir; ammo fenomenologik jihatdan bu undan tashqariga chiqish uchun sabab bo'lmaguncha ob'ekt va kimdir ushbu semiozni tahlil qiladigan (tanqidiy, ammo nazariy jihatdan emas) darhol ob'ektni ko'rib chiqadi The Aks holda qilish uchun sabab bo'lguncha e'tiroz bildiring.[20]

Peirce kabi afzal iboralarni dinamik ob'ekt ustida haqiqiy ob'ekt chunki ob'ekt xayoliy bo'lishi mumkin - masalan, Hamlet, unga kimdir xayoliy haqiqatni beradi, bu asarning nutq koinotidagi haqiqatni Hamlet.[14]

Dastlab, zudlik bilan, dinamik va yakuniy tarjimonlarni haqiqiy semioz jarayonida vaqtinchalik vorislikni shakllantiruvchi deb hisoblash jozibador, ayniqsa ularning kontseptsiyalari semiotik jarayonning boshlanishi, o'rtasi va oxiri haqida. Ammo buning o'rniga ularning bir-biridan farqlari modal yoki toifali. Zudlik bilan tarjimon - bu alomatni yaratishga moslashtirilgan taassurot sifati, alohida salohiyat. Dinamik tarjimon - bu dolzarblik. Yakuniy tarjimon - bu fikr yoki talqinning haqiqiy tendentsiyalari ta'sir qilmaydigan o'ziga xos me'yor yoki zarurat. Haqiqatan ham o'zi yakuniy tarjimonni ololmaydi; buning o'rniga biri muvaffaqiyatli bo'lishi mumkin mos keladi u bilan.[21] Peirce, a fallibilist, kimdir buni amalga oshirganiga hech qanday kafolatlarga ega emas, deb o'ylaydi, lekin faqat shunday deb o'ylash uchun jiddiy sabablar, ba'zan juda jiddiy, va amaliy masalalarda ba'zan buni amalga oshirganiga to'liq ishonch bilan harakat qilish kerak. (Pirsning ta'kidlashicha, amaliy masalalarda ko'pincha instinktga, hissiyotlarga va an'analarga tayanish yaxshiroq, nazariy izlanishlarga qaraganda.[22]) Har qanday holatda ham, haqiqat haqiqatga intilishning yakuniy tarjimoni ekan, kimdir haqiqatan ham haqiqat haqiqat haqidagi biron bir savolning oxirgi tarjimoni bilan bir vaqtga to'g'ri keladi, deb ishonadi, qachonki va kimdir o'zi erishganiga ishonsa. haqiqat.

Belgilar sinflari

Peirce belgilarning bir nechta tipologiyasini va ta'riflarini taklif qiladi. Peirce faoliyati davomida belgi nima ekanligini 76 dan ortiq ta'riflar to'plangan.[23] Shunga qaramay, ba'zi bir kanonik tipologiyalar kuzatilishi mumkin, ulardan biri "ikonkalar", "indekslar" va "belgilar "(CP 2.228, CP 2.229 va CP 5.473). Belgilar-indeks-belgilar tipologiyasi xronologik jihatdan birinchi, ammo tuzilish jihatidan uchlikning uchtasi bo'lib, ular to'qqiz xil belgining odatiy sxemasida uchta qiymatli parametrlarning uchligi sifatida mos keladi. ( Uchta "parametr" (Peirce atamasi emas) bir-biridan mustaqil emas va natijada ushbu maqolada quyida keltirilgan o'nta belgi tizimi mavjud.)

Peirce uchta asosiy fenomenologik toifalar ushbu tasniflarda markaziy o'yinlarga kirish. Quyida keltirilgan imo-ishora sinflari ekspozitsiyasida qo'llanilgan 1-2-3 raqamlar Peirce-ning belgi sinflarining toifalar bilan birlashishini anglatadi. Kategoriyalar quyidagilar:

Peirce toifalari (texnik nomi: senopifagor toifalari)[24]
IsmOdatda xarakteristikalarTajriba olami sifatidaMiqdor sifatidaTexnik ta'rifValentlik, "adolat"
Birinchidan[25]Tuyg'u sifatiG'oyalar, imkoniyat, imkoniyatNoaniqlik, "ba'zi"Tuproqqa ishora (zamin - bu sof abstraktsiya)[26]Aslida monadik (ma'noda sifat shunday,[27] sifati bor)
Ikkinchidan[28]Reaksiya, qarshilik, (dyadik) munosabatQo'pol faktlar, dolzarblikYakkalik, diskretlik "bu "Korrelyatsiyaga havola (tegishli)Aslida dyadik (o'zaro bog'liq va o'zaro bog'liq)
Uchinchidan[29]Vakillik, vositachilikOdatlar, qonunlar, zaruratUmumiylik, uzluksizlik, "hammasi"Tarjimonga murojaat *Aslida uchburchak (belgi, ob'ekt, tarjimon *)

 *Eslatma: Tarjimon - bu izohlash jarayoni mahsuli ma'nosidagi (insoniy yoki boshqa) talqin.

Uchta belgi tipologiyasi mos ravishda (I) belgining o'ziga, (II) belgining belgilangan ob'ektni qanday anglatishini va (III) alomatlar uning tarjimoniga qanday mos kelishini bog'liq. Uch tipologiyaning har biri uch tomonlama bo'linish, a trixotomiya, Peirce-ning uchta fenomenologik toifasi orqali.

  1. Sifat belgilari, gunohkorlarva qonun chiqaruvchilar . Har qanday belgi sifat yoki ehtimollik (yoki sifat) yoki haqiqiy individual narsa, voqea, hodisa, holat va h.k. (yoki qonuniy) norma, odat, qoida, qonundir. (Shuningdek, deyiladi ohanglar, nishonlarva turlari, shuningdek potisigns, aktisignsva famisigns.)
  2. Belgilar, indekslarva belgilar. Har qanday belgi (ikonka) ob'ektiga o'xshashlik orqali yoki (indeks) ob'ekti bilan haqiqiy ulanish orqali yoki (belgi) izohlash odati yoki ob'ektiga murojaat normasi orqali belgilanadi.
  3. Rhems, kelishmovchiliklarva dalillar . Har qanday belgi yoki sifat jihatidan o'z ob'ekti uchun turgan (rheme) atamaga o'xshash yoki (dicisign) taklifga o'xshash, aslida o'z ob'ekti uchun turadigan yoki (argument) argumentli, uning tarafdoridir. odat yoki qonunga nisbatan e'tiroz. Bu barcha belgilarning trixotomiyasi, xulosa chiqarishning bloklari. (Shuningdek, deyiladi sumisigns, aniq belgilarva suadisigns, shuningdek semalar, phemesva delomlar.)

Har qanday belgi (I) ichida bir sinfga yoki boshqasiga to'g'ri keladi va ichida (II) va ' ichida (III). Shunday qilib, uchta tipologiyaning har biri har bir belgi uchun uchta qiymatli parametrdir. Uch parametr bir-biridan mustaqil emas; ko'plab qo'shma tasniflar topilmadi.[30] Natija 27 emas, aksincha tahlilning ushbu darajasida to'liq ko'rsatilgan o'nta belgilar guruhi.

Keyingi yillarda Peirce imzo, e'tiroz va tarjimon uchun emas, balki imzo qo'yish, darhol ob'ekt, dinamik ob'ekt, zudlik bilan tarjimon, dinamik tarjimon va yakuniy yoki oddiy tarjimon munosabatlari nuqtai nazaridan belgi sinflarini belgilab, yanada aniqroq tahlil qilishga urindi. . U 10 ta trikotomiyani maqsad qilib qo'ydi, yuqoridagi uchta tricotomiya ularning orasida joylashgan va 66 ta belgida chiqargan. U ushbu tizimni tugatilgan shaklga keltirmadi. Qanday bo'lmasin, o'sha tizimda ikonka, indeks va belgi dinamik ob'ektni qanday turishini toifasiga qarab ajratilgan bo'lsa, rhema, dicisign va argumentlar oxirgi yoki oddiy tarjimonga qanday turishi bilan tasniflangan.[31]

Ushbu tushunchalar Peirce belgilar nazariyasiga xosdir va "ikonka", "indeks", "belgi", "ohang", "belgi", "tur", "atama" (yoki) tushunchalarining umumiy qo'llanilishiga to'liq teng kelmaydi. "rheme"), "proposition" (yoki "dicisign)," argument ".

I. Qualisign, sinign, qonun chiqaruvchi

Shuningdek, chaqirildi ohang, nishon, tur; va shuningdek chaqirilgan potisign, aktisign, famisign.

Bu belgining tipologiyasi bilan ajralib turadi belgining o'zi fenomenologik kategoriya (1903, 1904 va boshqalarda bayon qilingan).

  1. A saralash (shuningdek, deyiladi ohang, potisignva belgi) - bu "Birinchisi", hissiyot sifatidan iborat bo'lgan belgidir.
  2. A gunohkor (shuningdek, deyiladi nishon va aktisign) reaktsiya / qarshilik, haqiqiy yagona narsa, haqiqiy hodisa yoki haqiqatdan iborat bo'lgan belgidir, "Ikkinchi".
  3. A qonun chiqaruvchi (shuningdek, deyiladi turi va famisign) "umumiy" g'oya, me'yor yoki qonun yoki odat, vakillik munosabati, "Uchinchisi" dan iborat bo'lgan belgidir.

A nusxa (shuningdek, deyiladi misol) qonun chiqaruvchining belgisi, ko'pincha qonunni o'zida mujassam etgan haqiqiy individual (gunohkor) belgidir. Replikatsiya - bu tegishli qonun chiqaruvchi uchun belgi, shuning uchun ham qonun chiqaruvchi ob'ekti uchun belgidir. Barcha qonunchilar ibodat qilish uchun replikatsiya sifatida sinignlarga muhtoj. Ba'zilar, ammo hamma qonun chiqaruvchilar ham belgi emas. Barcha belgilar qonuniydir. Xuddi shu ma'noga ega bo'lgan turli xil so'zlar - bu ramzning nusxalari, ularning ma'nosidan iborat bo'lgan belgilar, ammo ularning nusxalarini sifatlarini belgilamaydi.[32]

II. Belgini, indeksni, belgini

Bu belgining tipologiyasi, uni belgilash uslubining fenomenologik kategoriyasi bilan ajralib turadi ob'ekt (1867 yilda va keyingi yillarda ko'p marta bayon qilingan). Ushbu tipologiya belgining o'z ob'ekti - belgini o'ziga xos sifatiga, indeksni o'z ob'ekti bilan haqiqiy bog'lanishiga va ramzni tarjimon uchun odat yoki qoidaga muvofiqligini ko'rsatadigan turli xil usullarni ta'kidlaydi. Rejimlar, masalan, yo'ldagi vilka uchun vilka chizig'ini ikonik ravishda ko'rsatadigan va yo'lning vilkasi yonida turgan belgida qo'shilishi mumkin.

  1. An belgisi (shuningdek, deyiladi o'xshashlik va o'xshashlik) - bu o'z ob'ektini ular tomonidan o'rtoqlashadigan, lekin ikonka ob'ektga qat'iy nazar ega bo'lmagan xususiyatga ko'ra belgilaydigan belgi. Piktogramma (masalan, portret yoki diagramma) o'xshaydi yoki taqlid qiladi uning ob'ekti. Piktogramma o'zi uchun ma'lum bir belgi yoki xususiyatga ega bo'lib, u ob'ektda ham mavjud (yoki bo'lishi kerak) va u mavjud bo'lmasa ham belgini belgi sifatida talqin qilishga imkon beradi. Piktogramma asosan "zamin" asosida anglatadi. (Peirce zaminni sifatning sof abstraktsiyasi, belgining asosini esa sifatning sof abstraktsiyasi deb ta'riflagan hurmat shundan o'xshashlik yoki belgi sifatida, ob'ektga sifatni kiritish orqali, uning belgisi uning ob'ektiga tegishli.[33]). Peirce belgini, unga biriktirilgan yorliq, afsona yoki boshqa indeksdan tashqari "gipoikon" deb atadi va gipoikonni uchta sinfga ajratdi: (a) rasm, bu oddiy sifatga bog'liq; (b) diagramma, asosan, dyadik yoki shunga o'xshash ichki munosabatlar, o'xshashlik bilan bir narsadagi munosabatlarni ifodalaydi; va (c) metafora, boshqa narsada parallellikni ifodalash orqali belgining vakillik xususiyatini ifodalaydi.[34] Diagramma geometrik bo'lishi mumkin, yoki bir qator algebraik ifodalar tarkibida bo'lishi mumkin, yoki hattoki har qanday diagramma kabi mantiqiy yoki matematik o'zgarishlarga bo'ysunadigan "All __ is ___" umumiy shaklida. Pirs matematikani diagramma bo'yicha fikrlash - diagrammalarni kuzatish va tajribalar yordamida amalga oshiriladi deb ta'kidlagan.
  2. An indeks* bu o'z ob'ektini an tomonidan belgilaydigan belgidir haqiqiy ulanish ularni jalb qilgan holda, uni o'zi ham chaqiradi haqiqiy munosabat talqinidan qat'i nazar, uning mavjudligi sababli. Bu har qanday holatda ham munosabatdir Aslini olib qaraganda, faqat a ga ega bo'lgan belgidan farqli o'laroq zamin uning ob'ektini belgilash uchun va izohlovchi tomonidan belgilanadigan belgidan farqli o'laroq odat yoki qonun. Ob'ekt haqida hech qanday ma'lumot etkazmasdan e'tiborni jalb qiladigan indeks - bu a toza indeks, garchi bu hech qachon erishilmagan ideal chegara bo'lsa. Agar indeksli munosabat indeksni jismonan yoki sabab bilan o'z ob'ekti bilan bog'laydigan qarshilik yoki reaktsiya bo'lsa, unda indeks a bo'ladi reaktiv (masalan, binodan chiqayotgan tutun yong'in reaktivi indeksidir). Bunday indeks ob'ekt tomonidan haqiqatan ham ta'sirlanadi yoki o'zgartiriladi va uning ob'ekti to'g'risida faktlarni aniqlash uchun ishlatilishi mumkin bo'lgan yagona turdagi indeks. Peirce, odatda, indeks haqiqiy individual fakt yoki narsa bo'lishi shart emas, balki umumiy bo'lishi mumkin; kasallik alomati umumiy, uning paydo bo'lishi singular; va u odatda a belgilash indeks bo'lish, masalan, olmosh, maxsus ism, diagrammadagi yorliq va boshqalar (1903 yilda Peirce faqatgina shaxs indeks,[35] "indeks" uchun muqobil ibora sifatida "seme" berdi va "indeks" yoki indekslarni "indeks" deb atadi,[36] bir xil ramz bo'lgan; u o'ziga xos xususiyatlarini ko'rsatuvchi alohida narsa misolida, individual bo'lmagan ob'ektni ko'rsatadigan "degeneratsiya ko'rsatkichi" ga yo'l qo'ydi. Ammo 1904 yilga kelib u indekslarning general bo'lishiga yo'l qo'ydi va indeks sifatida sinflarga qaytdi. 1906 yilda u "seme" ning ma'nosini ilgari "sumisign" va "rheme".)
  3. A belgi* bu o'z ob'ektini faqat shu bilan izohlanishi bilan belgilaydigan belgidir. Belgida tabiiy yoki odatiy yoki mantiqiy qoida, me'yor yoki odat, ramziy belgining belgilangan ob'ekt bilan o'xshashligi yoki haqiqiy aloqasi bo'lishiga bog'liqligi yo'q (yoki to'kilgan) odat mavjud. Shunday qilib, ramz o'z tarjimoni bilan belgilanadi. Uning belgi-harakati (semeyoz) odat tusiga kirishini, uni izohlashni ta'minlaydigan ozmi-ko'pmi muntazam uyushmalar to'plami bilan boshqariladi. Peirce uchun har bir belgi umumiydir va biz uni haqiqiy individual belgi (masalan, sahifada) deb ataydigan narsa Peirce a tomonidan chaqiriladi nusxa yoki misol belgining. Ramzlar, boshqa barcha qonun chiqaruvchilar singari ("turlar" deb ham yuritiladi), ifoda uchun haqiqiy, individual nusxalarga muhtoj. The taklif tili va har qanday ifodalash shaklidan qat'i nazar va uning nusxalari sifatlarini belgilamaydigan belgining misoli.[37] A so'z bu ramziy ma'noga ega ("bu" kabi indeksli yoki "whoosh!" kabi ikonik), uning nusxalarini sifatlarini (ayniqsa tashqi ko'rinishini yoki ovozini) belgilaydigan belgining namunasidir.[38] Har bir nusxa haqiqiy va individual emas. Xuddi shu ma'noga ega ikkita so'z belgisi (masalan, inglizcha "horse" va ispancha) kaballo) bu umumiy belgidan iborat bo'lgan belgining nusxalari bo'lgan belgilar.[32] Kitob, nazariya, inson, har biri murakkab belgidir.

 * Eslatma: "Kategoriyalarning yangi ro'yxatida" (1867) da Peirce malakasiz "belgi" atamasini "indeks" uchun muqobil ifoda sifatida bergan va "umumiy belgi" ni "belgi" uchun muqobil ifoda sifatida bergan. "Vakillar" Bu uning nazariyasida nazarda tutilgan har qanday belgi yoki o'xshash narsalarga mo'ljallangan uning adyol texnik atamasi edi.[39] Tez orada Peirce indeks, belgi va belgi uchun "belgisini" keng ma'noda saqlab qoldi. Shuningdek, u oxir-oqibat ushbu belgi biron bir ma'noda "umumiy belgi" deb atash mumkin bo'lgan yagona belgi emas va indekslar va piktogrammalar generallar, umumiyliklar ham bo'lishi mumkin degan qarorga keldi. U umumiy belgi, shunga o'xshash umumiylik, u oxir-oqibat, turli vaqtlarda "qonun chiqaruvchi" (1903, 1904), "tip" (1906, 1908) va "famisign" (1908) deb nomlangan.

III. Rheme, dicizign, argument

Bu belgining tipologiyasi fenomenologik kategoriya bilan ajralib turadigan belgi tafsirchisi belgini ob'ektni belgilash uslubiga tegishli (1902, 1903 va boshqalar):

  1. A rema (shuningdek, deyiladi sumisign va semi*) sifat jihatidan o'z ob'ektini ifodalovchi belgidir va shuning uchun uning tarjimonida belgi yoki belgi sifatida ifodalanadi,[40] aslida u belgi, indeks yoki belgi bo'lishi mumkin. Rheme* (seme) ba'zi maqsadlar uchun uning ob'ekti sifatida turadi.[41] Mavzu joylari bo'sh qoldirilgan taklif reema; lekin predmet atamalari o'z-o'zidan ham rema. Taklifni, deydi Peirce, nolinchi o'rni, nolga teng predikat deb hisoblash mumkin.
  2. A kelishmovchilik (shuningdek, deyiladi aniq belgi va pema ) - bu uning mavjudligini anglatadigan belgi va shuning uchun uning tarjimonida indeksli,[42] aslida u indeks yoki belgi bo'lishi mumkin. Dicisign alohida o'z predmetini (predikatning sub'ekti sifatida) ko'rsatadi.[43] Dicisign "uning tarjimoniga majburiy ta'sir ko'rsatishga mo'ljallangan".[41] Peirce, ob-havo, fotosurat va hokazolarni takliflar (yoki u chaqirganidek, "dicisigns") deb hisoblash mumkin bo'lgan taklifni umumlashtirdi. An'anaviy ma'noda taklif - bu dicent belgi (shuningdek, ramziy dicisign deb ataladi). Tasdiqlar ham farqlidir.
  3. An dalil (shuningdek, deyiladi suadisign va delome) - bu qonun yoki odat bo'yicha o'z ob'ektini ifodalovchi belgi va shuning uchun uning tarjimonida ramziy ma'noda ifodalangan (va haqiqatan ham birinchi navbatda ramz edi).[44] Argument alohida uning tarjimonini "monstrates" qiladi (argumentning xulosasi); bunday monstrativ munosabatlarning barcha belgilaridan mahrum bo'lgan bahs - bu kelishmovchilik.[43] U tarjimonning o'zini o'zi boshqarish orqali "fikrlarni yoki belgilarni o'zgartirish jarayonini, go'yo tarjimonda ushbu o'zgarishni keltirib chiqarganday" ifodalaydi.[41] Roman, badiiy asar, koinot, Peirce so'zlari bilan delom bo'lishi mumkin.

 *Eslatma: O'zining "Pragmatizm uchun kechirim so'rash uchun prolegomena" da (The Monist, XVI t., yo'q. 4 oktyabr, 1906 y.), Peirce "seme", "pheme" va "delome" so'zlarini ishlatadi (pp.) 506, 507, etc.) for the rheme-dicisign-argument typology, but retains the word "rheme" for the predicate (p. 530 ) in his system of Existential Graphs. Also note that Peirce once offered "seme" as an alternate expression for "index" in 1903.[35]

The three sign typologies together: ten classes of sign

The three typologies, labeled "I.", "II.", and "III.", are shown together in the table below. As parameters, they are not independent of one another. As previously said, many co-classifications aren't found.[30] The slanting and vertical lines show the options for co-classification of a given sign (and appear in MS 339, August 7, 1904, viewable Bu yerga at the Lyris peirce-l archive[45]). The result is ten classes of sign.

Words in parentheses in the table are alternate names for the same kinds of signs.

Phenomenological category:
Sign is distinguished by phenomenological
toifasi...		1. Quality
of feeling.
Possibility.
Ga havola
a ground.		 Yoki

2. Reaction,
qarshilik.
Qattiq haqiqat.
Ga havola
a correlate.		 Yoki

3. Representation,
mediation.
Habit, law.
Ga havola
an interpretant.
I. ...the SIGN ITSELF:QUALISIGN
(Tone, Potisign)		 Yoki SINSIGN
(Token, Actisign)		 Yoki LEGISIGN
(Type, Famisign)
VAPeircelines.PNG
II. ...the sign's way of denoting its OBJECT:ICON
(Likeness, etc.)		 Yoki INDEX
(Sign*)		 Yoki SAMBOL
(General sign*)
VAPeircelines.PNG
III. ...the sign's way—
as represented in the INTERPRETANT—
of denoting the sign's object:		RHEME
(Sumisign, Seme;
e.g., a term)		 Yoki 
DICISIGN
(Dicent sign, Pheme;
e.g., a proposition)		 Yoki 
ARGUMENT
(Suadisign,
Delome)

 *Eslatma: As noted above, in "On a New List of Categories" (1867) Peirce gave the unqualified word "sign" as an alternate expression for "index", and gave "general sign" as an alternate expression for "symbol." Peirce soon reserved "sign" to its broadest sense, for index, icon, and symbol alike, and eventually decided that symbols are not the only signs which can be called "general signs" in some sense. Qarang Eslatma at end of section "II. Icon, index, symbol" for details.
Note that a term (in the conventional sense) is not just any rheme; it is a kind of rhematic symbol. Likewise a proposition (in the conventional sense) is not just any dicisign, it is a kind of dicent symbol.

Peirce's Ten Classes of Sign (CP 2.254-263, EP 2:294-296, from MS 540 of 1903)
Sign classed
by own
phenome-
nological
toifasi		Nisbiy
ga
ob'ekt		Nisbiy
ga
tarjimon		Specificational redundancies
in parentheses		Ba'zi misollar
(Men)QualisignBelgisiRheme(Rhematic Iconic) QualisignA feeling of "red"
(II)SinsignBelgisiRheme(Rhematic) Iconic SinsignAn individual diagram
(III)IndeksRhemeRhematic Indexical SinsignA spontaneous cry
(IV)DicisignDicent (Indexical) SinsignA weathercock or photograph
(V)LegisignBelgisiRheme(Rhematic) Iconic LegisignA diagram, apart from its factual individuality
(VI)IndeksRhemeRhematic Indexical LegisignA demonstrative pronoun
(VII)DicisignDicent Indexical LegisignA street cry (identifying the individual by tone, theme)
(VIII)BelgilarRhemeRhematic Symbol (–ic Legisign)A common noun
(IX)DicisignDicent Symbol (–ic Legisign)A proposition (in the conventional sense)
(X)DalilArgument (–ative Symbolic Legisign)A syllogism
Peirce's triangular arrangement from MS 540:17
Boldface is Peirce's own and indicates non-redundant specifications. Any two adjacent cells have two aspects in common except in three cases where there is only one aspect in common (II & VI; VI & IX; and III & VII); there the border between the adjacent cells appears extra thick.
(The Roman numerals appear on the manuscript but
were added by an editor.[46])
(Men)
Rhematic
Ikonik
Qualisign
(V)
Rhematic
Ikonik
Legisign
(VIII)
Rhematic
Belgilar
Legisign
(X)
Dalil
Belgilar
Legisign
(II)
Rhematic
Ikonik
Sinsign
(VI)
Rhematic
Indexical
Legisign
(IX)
Dicent
Belgilar
Legisign
(III)
Rhematic
Indexical
Sinsign
(VII)
Dicent
Indexical
Legisign
(IV)
Dicent
Indexical
Sinsign

Izohlar

  1. ^ Brent, Jozef (1998), Charlz Sanders Pirs: Hayot, 2-nashr, Bloomington va Indianapolis: Indiana University Press (catalog page ); shuningdek NetLibrary.
  2. ^ 1906, EP 2:411 and CP 5.484. Peirce went on to say: "Σημείωσις [Sêmeíôsis] in Greek of the Roman period, as early as Cicero's time, if I remember rightly, meant the action of almost any kind of sign; and my definition confers on anything that so acts the title of a 'sign.'" See Σημείωσις in the Liddell & Scott Ancient Greek lexicon Persey raqamli kutubxonasida.
  3. ^ For Peirce's definitions of philosophy, see for instance "A Syllabus of Certain Topics of Logic", CP 1.183-186, 1903 and "Minute Logic", CP 1.239-241, 1902. See Peirce's definitions of philosophy at CDPT ostida "Senoskopiya "va"Falsafa ".
  4. ^ Peirce, C.S., CP 5.448 footnote, from "The Basis of Pragmaticism" in 1906.
  5. ^ "Questions Concerning Certain Faculties Claimed for Man" (Arisbe Eprint ), Journal of Speculative Philosophy jild 2 (1868), pp. 103-114. Reprinted (CP 5.213-263, the quote is from para. 253).
  6. ^ "Prolegomena To an Apology For Pragmaticism", pp. 492 –546, Monist, jild XVI, yo'q. 4 (mislabeled "VI"), Oct. 1906, see p. 523. Reprinted CP 4.530–572; see para. 551 Eprint Arxivlandi 2007-09-05 da Orqaga qaytish mashinasi.
  7. ^ See "The Logic of Relatives", The Monist, Jild 7, 1897, bet. 161 -217, see p. 183 (via Google Books with registration apparently not required). Reprinted in the Collected Papers, vol. 3, paragraphs 456-552, see paragraph 483.
  8. ^ * Burch, Robert (1991), A Peircean Reduction Thesis: The Foundations of Topological Logic, Texas Tech University Press, Lubbock, Texas
    • Anellis, Irving (1993) "Review of A Peircean Reduction Thesis: The Foundations of Topological Logic by Robert Burch" in Zamonaviy mantiq v. 3, n. 4, 401-406, Project Euclid Open Access PDF 697 KB. Criticism and some suggestions for improvements.
    • Anellis, Irving (1997), "Tarski's Development of Peirce's Logic of Relations" (Google Book Search Eprint ) in Houser, Nathan, Roberts, Don D., and Van Evra, James (eds., 1997), Studies in the Logic of Charles Sanders Peirce. Anellis gives an account of a Reduction Thesis proof discussed and presented by Peirce in his letter to William James of August 1905 (L224, 40-76, printed in Peirce, C. S. and Eisele, Carolyn, ed. (1976), Matematikaning yangi elementlari Charlz S. Pirs tomonidan, v. 3, 809-835).
    • Hereth Correia, Joachim and Pöschel, Reinhard (2006), "The Teridentity and Peircean Algebraic Logic" in Conceptual Structures: Inspiration and Application (ICCS 2006): 229-246, Springer. Frithjof Dau uni chaqirdi "the strong version" of proof of Peirce's Reduction Thesis. Jon F. Sova in the same discussion da'vo qilingan that an explanation in terms of conceptual graphs is sufficiently convincing about the Reduction Thesis for those without the time to understand what Peirce was saying.
    • In 1954 V. V. O. Quine claimed to prove the reducibility of larger predicates to dyadic predicates, in Quine, W.V.O., "Reduction to a dyadic predicate", Selected Logic Papers.
  9. ^ Peirce, C. S. (1867), "Upon Logical Comprehension and Extension" (CP 2.391-426), (W 2:70-86, PEP Eprint ).
  10. ^ Peirce, C.S and Ladd-Franklin, Christine, "Signification (and Application, in logic)", Falsafa va psixologiya lug'ati v. 2, p. 528. Reprinted CP 2.431-4.
  11. ^ a b Peirce, letter to William James, dated 1909, see EP 2:492.
  12. ^ Peirce, C.S., "A Letter to Lady Welby" (1908), Semiotik va belgilar, pp. 80-81:

    Men Belgini boshqa narsa bilan aniqlanadigan, uning ob'ekti deb nomlangan va insonga ta'sirini aniqlaydigan, bu uning tarjimoni deb ataydigan narsaning ta'rifi, ikkinchisi shu bilan birinchisi tomonidan belgilanadi. Men "odam ustiga" degan so'zni qo'shishim Cerberus uchun juda yoqimli narsa, chunki men o'zimning kengroq tushunchamni tushuntirishdan umidsizman.

  13. ^ Qarang "76 definitions of the sign by C.S.Peirce ", collected by Professor Robert Marty (University of Perpignan, France).
  14. ^ a b A Letter to William James, EP 2:498, 1909, viewable at CDPT ostida Dynamical Object
  15. ^ A Letter to William James, EP 2:492, 1909, viewable at CDPT ostida "Ob'ekt ".
  16. ^ See pp. 404-409 in "Pragmatism", EP 2. Ten quotes on collateral observation from Peirce provided by Joseph Ransdell can be viewed Bu yerga. Note: Ransdell's quotes from CP 8.178-179, are also in EP 2:493-4, which gives their date as 1909; and his quote from CP 8.183, is also in EP 2:495-6, which gives its date as 1909.
  17. ^ "A Syllabus of Certain Topics of Logic", EP 2:272-3, 1903
  18. ^ A Draft of a Letter to Lady Welby, Semiotik va belgilar, p. 193, 1905
  19. ^ In EP 2:407, viewable at CDPT ostida "Real Object "
  20. ^ See Ransdell, Joseph, "On the Use and Abuse of the Immediate/Dynamical Object Distinction" draft 2007, Arisbe Eprint
  21. ^ See Peirce's 1909 letter (or letters) to William James, CP 8.314 and 8.315, and Muhim Peirce v. 2, pp. 496-7, and a 1909 letter to Lady Welby, Semiotik va belgilar pp. 110-1, all under "Final Interpretant " at CDPT. Also see 1873, MS 218 (Robin 379) in Charlz S. Pirsning yozuvlari v. 3, p. 79, on the final opinion, and CP 8.184, on final opinion as final interpretant, in a review of a book by Lady Welby.
  22. ^ "Falsafa va turmush tarzi", 1898, Kembrij (MA) konferentsiyalarining 1-ma'ruzasi, CP 1.616-48 ni qisman va qisman nashr etgan. Fikrlash va narsalar mantig'i, Ketner (ed., intro.) and Putnam (intro., comm.), pp. 105-22, reprinted in Muhim Peirce v. 2, pp. 27-41.
  23. ^ See "76 Definitions of The Sign by C. S. Peirce" collected and analyzed by Robert Marty, Department of Mathematics, University of Perpignan, Perpignan, France, With an Appendix of 12 Further Definitions or Equivalents proposed by Alfred Lang,Dept of Psychology, University of Bern, Bern, Switzerland, Arisbe Eprint.
  24. ^ "Minute Logic", CP 2.87, c.1902 and A Letter to Lady Welby, CP 8.329, 1904. See relevant quotes under "Categories, Cenopythagorean Categories "ichida Peirce atamalarining Commens lug'ati (CDPT), Bergman & Paalova, eds., U. of Helsinki.
  25. ^ See quotes under "Firstness, First [as a category] " in CDPT.
  26. ^ Zamin qora rang is the pure abstraction of the quality qora. Nimadur qora bu narsa embodying blackness, pointing us back to the abstraction. The quality qora amounts to reference to its own pure abstraction, the ground qora rang. The question is not merely of ism (the ground) versus sifat (the quality), but rather of whether we are considering the black(ness) as abstracted away from application to an object, or instead as so applied (for instance to a stove). Yet note that Peirce's distinction here is not that between a property-general and a property-individual (a trop ). Qarang "On a New List of Categories " (1867), in the section appearing in CP 1.551. Regarding the ground, cf. the Scholastic conception of a relation's poydevor, Google limited preview Deely 1982, p. 61
  27. ^ A quale in this sense is a such, just as a quality is a suchness. Cf. under "Use of Letters" in §3 of Peirce's "Description of a Notation for the Logic of Relatives", Memoirs of the American Academy, v. 9, pp. 317–78 (1870), separately reprinted (1870), from which see p. 6 via Google books, also reprinted in CP 3.63:

    Now logical terms are of three grand classes. The first embraces those whose logical form involves only the conception of quality, and which therefore represent a thing simply as "a —." These discriminate objects in the most rudimentary way, which does not involve any consciousness of discrimination. They regard an object as it is in itself as such (sifat); for example, as horse, tree, or man. Bular absolute terms. (Peirce, 1870. But also see "Quale-Consciousness", 1898, in CP 6.222–37.)

  28. ^ See quotes under "Secondness, Second [as a category] " in CDPT.
  29. ^ See quotes under "Thirdness, Third [as a category] " in CDPT.
  30. ^ a b For the reasons why, see CP 2.254-263, reprinted in the Peirce falsafiy yozuvlari pp. 115 -118, and in EP 2:294-296.
  31. ^ See CP 8.343-75, from a 1908 partial draft of a letter to Lady Welby.
  32. ^ a b "New Elements (Kaina Stoicheia") MS 517 (1904); EP 2:300-324, Arisbe Eprint, scroll down to /317/, then first new paragraph
  33. ^ Cf. the Scholastic conception of a relation's foundation, Deely 1982, p. 61 (Google Books)
  34. ^ On image, diagram, and metaphor, see "Hypoicon "ichida Peirce atamalarining Commens lug'ati.
  35. ^ a b In 'A Syllabus of Certain Topics of Logic', EP 2:274, 1903, and viewable under "Indeks " da CDPT.
  36. ^ In "A Syllabus of Certain Topics of Logic", EP 2:274, 1903, and viewable under "Subindex, Hyposeme " da CDPT.
  37. ^ MS599 c.1902 "Reason's Rules", relevant quote viewable under "MS 599" in "Role of Icons In Predication", Joseph Ransdell, ed. Arisbe Eprint.
  38. ^ "A Syllabus of Certain Topics of Logic", EP 2:274, 1903, and "Logical Tracts, No. 2", CP 4.447, c. 1903. Relevant quotes viewable at the CDPT, ostida "Belgilar".
  39. ^ "A Syllabus of Certain Topics of Logic", EP 2:272-3. Relevant quote viewable at CDPT, ostida "Vakillar"
  40. ^ A Letter to Lady Welby, Semiotik va belgilar pp. 33-34, 1904, viewable at CDPT ostida "Rhema, Rheme".
  41. ^ a b v Peirce, 1906, "Prolegomena To an Apology For Pragmaticism", pp. 506 -507 in 492 -546, Monist, v. XVI, n. 4 (mislabeled "VI"), Oct. 1906, reprinted in CP 4.538
  42. ^ A Letter to Lady Welby, Semiotik va belgilar, pp. 33-34, 1904; also "A Syllabus of Certain Topics of Logic', EP 2:275-276 and 292, 1903; all three quotes viewable at CDPT ostida "Dicent, Dicent Sign, Dicisign ".
  43. ^ a b "New Elements (Kaina Stoicheia)", Manuscript 517 (1904), and EP 2:300-324, see 308, viewable in Arisbe Eprint, scroll down to /308/
  44. ^ "A Syllabus of Certain Topics of Logic", EP 2:296, 1903, quote viewable at CDPT ostida "Dalil ".
  45. ^ the image was provided by Bernard Morand of the Institut Universitaire de Technologie (France), Département Informatique.
  46. ^ See peirce-l post by Anderson Vinicius Romanini Arxivlandi 2011-05-20 da Orqaga qaytish mashinasi "Re: representing the ten classes of signs (corrected)" 2006-06-16 Eprint and peirce-l post by Jozef Ransdell "Re: 1st image of triangle of boxes (MS799.2)" 2006-06-18 Eprint. The manuscript can be viewed (and magnified by clicking on image) Bu yerga at the Lyris peirce-l archive. The image was provided by Jozef Ransdell, Professor Emeritus, Philosophy, Texas Tech University.

Adabiyotlar va qo'shimcha o'qish

For abbreviations of his works see Qisqartmalar

Pieces by Peirce on semiotic
  • Peirce, C.S. (1867), "On a New List of Categories ", Amerika San'at va Fanlar Akademiyasi materiallari 7 (1868), 287–298. Presented, 14 May 1867. Reprinted (Collected Papers (CP), v. 1, paragraphs 545–559), (Writings of Charles S. Peirce: A Chronological Edition, v. 2, pp. 49–59), (Muhim Peirce (EP) v. 1, 1–10). Arisbe Eprint.
  • Peirce, C.S. (1867), "Upon Logical Comprehension and Extension", Amerika San'at va Fanlar Akademiyasi materiallari, pp. 416 -432. Presented 13 November 1867. Reprinted CP 2.391-426, Yozuvlar v. 2, pp. 70–86. Eprint.
  • Peirce, C.S. (c.1894 MS), "What Is a Sign?". Published in part in CP 2.281, 285, and 297-302, and in full in EP 2:4-10. Peirce Edition loyihasi Eprint.
  • Peirce, C.S. (1895 MS), "Of Reasoning in General". Published in part in CP 2.282, 286-91, 295-96, 435-44, and 7.555-8, and in full in EP 2:11-26.
  • Peirce, C.S. (1896), "The Regenerated Logic", Monist, v. VII, n. 1, bet. 19 -40, The Open Court Publishing Co., Chicago, Illinois, 1896, for the Hegeler Institute. Reprinted (CP 3.425-455). Internet arxivi, Monist 7, p. 19.
  • Peirce, C.S. (1897), "The Logic of Relatives", Monist, v. VII, pp. 161 -217. Reprinted in CP 3.456-552.
  • Peirce, C.S. (c.1902 MSS), "Minute Logic", CP 2.1-118.
  • Peirce, C.S. (c.1902 MS), "Reason's Rules" Eprint
  • Peirce, C.S. "A Syllabus of Certain Topics of Logic", EP 2:
    • Peirce, C.S. (1903) "Sundry Logical Conceptions", EP 2:267-88.
    • Peirce, C.S. (1903) "Nomenclature and Divisions of Triadic Relations, as Far as They Are Determined", EP 2:289-99
    • Peirce, C.S. (1904 MS) "New Elements (Kaina Stoicheia)", pp. 235–63 in Carolyn Eisele, ed., The New Elements of Mathematics by Charles S. Peirce, Volume 4, Mathematical Philosophy. Reprinted (EP 2:300-24). Eprint.
  • Peirce, C.S. (c.1903 MS), "Logical Tracts, No. 2", CP 4.418–509.
  • Peirce, C.S. (1904 Oct 12), A Letter to Lady Welby, CP 8.327–41.
  • Peirce, C.S. (1905), A Draft of a Letter to Lady Welby, Semiotik va belgilar p. 193
  • Peirce, C.S. (1906), "Prolegomena To an Apology For Pragmaticism", pp. 492 -546, Monist, jild XVI, yo'q. 4 (mislabeled "VI"), Oct. 1906 (links embedded in page numbers and edition numbers are via Google Book Search, full access not yet available widely outside the USA). Reprinted CP 4.530-572 Eprint.
  • Peirce, C.S. (1907 MS), "Pragmatism", EP 2:398-433.
  • Peirce, C.S. (1908, Dec. 24, 25, 28), From a partial draft of a letter to Lady Welby, CP 8.342–79.
  • Peirce, C.S. (1911 MS), "A Sketch of Logical Critics", EP 2:451-62.
Peirce to'plamlari
Boshqalar
  • Marty, Robert (1997), "76 Definitions of the Sign by C. S. Peirce" collected and analyzed by Robert Marty, Department of Mathematics, University of Perpignan, Perpignan, France, and "12 Further Definitions or Equivalent proposed by Alfred Lang", Dept. of Psychology, University of Bern, Bern, Switzerland. Eprint. Marty's semiotics.
  • Bergman, Mats and Paavola, Sami, eds. (2003-), Peirce atamalarining Commens lug'ati. Peirce's own definitions, often many per term across the decades. Includes definitions of most of his semiotic terms.
  • Atkin, Albert (2013), Pirsning alomatlar nazariyasi ", Stenford falsafa entsiklopediyasi.
  • Ransdell, Joseph (2007 draft), "On the Use and Abuse of the Immediate/Dynamical Object Distinction", Arisbe Eprint.

Tashqi havolalar