BODY { font-family:Arial, Helvetica, sans-serif;font-size:12px;
}Gene, list - I appreciate your outline, but I think that it shows
the capacity of the human mind - to imagine just about anything.
To say that X IS Y; and that Y IS Z , is a purely artificial and
imagined correlation. That is, there is certainly no 'Thirdness'
involved [as Jerry Rhee was pointing out] and of course, no
'Secondness' involved. And it's quite a stretch to insist on Iconic
Firstness [a family IS a family IS a family]. That's a pretty weak
correlation and can obviously function only in someone's imagination
as it cherry-picks similarities and ignores differences.
Such imaginary correlations, which are found so often within
Saussurian semiology, is a key reason why I, at least, reject the
Saussurian system as having any analytic capacity.
Edwina
On Thu 28/12/17 12:10 PM , Eugene Halton eugene.w.halto...@nd.edu
sent:
Dear Peter, Peirce described the way in which symbols can grow
over time. And clearly one of the meanings of the symbol of the
nativity is the family. Feuerbach called attention to how the holy
family symbol is a representation of the earthly family. Marx took it
further by claiming that the holy family symbol of the earthly family
is also a projection of the bourgeois family in his time. A year
ago Pope Francis adapted the symbol to the refugee situation by
including a Maltese fishing boat in the nativity scene at the
Vatican, a reference to refugees arriving by boat. Perhaps
George Herbert Mead can have more to say on this than Peirce, in
Mead's description of what he termed "the significant symbol." In
Mead's significant symbol the other is included reflectively in the
meaning of the symbol:"it is through the ability to be the other at
same time that he is himself that the symbol becomes significant."
(From "A Behavioristic Account of the Significant Symbol").
The implication here is that the experience of the nativity
scene, with refugees representing today as echoing Jesus as a
refugee, imparts in the witness an ability to empathize with "the
other." Gene H
On Dec 28, 2017 9:34 AM, "Skagestad, Peter" <
peter_skages...@uml.edu [1]> wrote:
Listers,
I have a somewhat unusual question. My sister is writing an Art
History thesis on nativity scenes and their contemporary relevance.
An example is one at a street mission in Trondheim, Norway, depicting
the Holy Family as present-day refugees from the Middle East. Now the
question is what, if anything, might semiotics have to say about such
depiction? The answer may be obvious, but it escapes me, at least for
the moment. Any suggestions?
Cheers,
Peter
-----------------------------
PEIRCE-L subscribers: Click on "Reply List" or "Reply All" to REPLY
ON PEIRCE-L to this message. PEIRCE-L posts should go to
peirce-L@list.iupui.edu [2] . To UNSUBSCRIBE, send a message not to
PEIRCE-L but to l...@list.iupui.edu [3] with the line "UNSubscribe
PEIRCE-L" in the BODY of the message. More at
http://www.cspeirce.com/ [4]peirce-l/peirce-l.htm .
Links:
------
[1]
http://webmail.primus.ca/javascript:top.opencompose(\'peter_skages...@uml.edu\',\'\',\'\',\'\')
[2]
http://webmail.primus.ca/javascript:top.opencompose(\'peirce-L@list.iupui.edu\',\'\',\'\',\'\')
[3]
http://webmail.primus.ca/javascript:top.opencompose(\'l...@list.iupui.edu\',\'\',\'\',\'\')
[4] http://www.cspeirce.com/peirce-l/peirce-l.htm
-----------------------------
PEIRCE-L subscribers: Click on "Reply List" or "Reply All" to REPLY ON PEIRCE-L
to this message. PEIRCE-L posts should go to peirce-L@list.iupui.edu . To
UNSUBSCRIBE, send a message not to PEIRCE-L but to l...@list.iupui.edu with the
line "UNSubscribe PEIRCE-L" in the BODY of the message. More at
http://www.cspeirce.com/peirce-l/peirce-l.htm .
