Speranza
Manetti
"Theories of the sign in classical antiquity.
Manetti's book opens with a chapter on "Mesopotamian semiotics".
There is then a chapter on "Divination", with sections on 'oracular' (etym. of 'oracle').
The third chapter is on medical semiotics, what Richardson (the translator) calls 'semiosic'.
Sections on 'prognosis'
(interesting).
-- as in Grice's "Those spots "mean" 'measles' -- to the doctor, not to me."
There is a good section on 'criticism on sacred/magical semiotics'.
There's a section on 'tekmerion' and 'the senses' (besides sight -- not in the sense of _Fregean_ sense!).
A good section on 'analogy', and 'expressive modules'.
Chapter 4 is on PLATONE. It has sections on 'sign' as
imprint on the mind, and the sign as inference (cf. Grice, Aspects of Reason).
One section for Kratulos.
The 'eidos' and the material of 'names'.
Another section on 'mimesis' (eikonic for Grice?) and 'use and convention'.
This the mediaeval authors would have as "ad placitum", and we are never sure if one idiosyncratic 'placitus' would count as 'use' or 'convention'.
Who does one 'convene to'?
The chapter ends with section on "Letter VII".
Chapter 5 is on ARISTOTELE -- very good.
Starts with the
'semiotic triangle'.
Discusses "affections". And the distinction, 'semantic' and
'apophantic'.
Discusses 'enthymeme'.
"The tekmerion as sign in the first figure of the syllogism".
"Semeion in the second and third figures".
Physiognomy
(looks very interesting).
Ends with a subsection on the 'undermining' of the epistemic value of semiotics for Aristotle. Typical!
* Chapter 6 is on Stoic Semiotics.
Has sections on 'the semiotic triangle' (which will be later discussed in connection with AGOSTINO).
Also, the theory of 'lekton'.
And what looks like a two-column taxonomy
of signs: 'particular' vs. 'common' (cfr. Grice on generalised and
particularised 'implicature'), and 'INDICATIVE' vs. 'commemorative' -- which looks
interesting and Gricean -- cfr. Grice, "Personal identity" (Mind 1941, in terms
of memory).
The chapter closes with a very relevant section on 'conditionals'
for Philo, and Diodorus, and Chrysippos on 'synartesis'.
Chapter 7 is on Epicurean Semiotics.
This looks like my favourite chapter.
Cf. W. Pater, "Marius the Epicurean". I think Marius cannot be defended often enough.
The book has sections on "the idols theory" [Gr. eidolon].
Also "prolepsis".
The 'phusis-nomos' distinction. And a subsection on 'the origin of
language' (bow-bow) which fascinated Grice, too.
Chapter 8 is Philodemos, De signis. Deals with "a priori" versus "a
posteriori". "Common signs" vs. "particular signs". "Elimination" and 'inconceivability'.
Chapter 9 is Roman semiotics -- cfr. Levi, "Storia della filosofia romana". STORIOGRAFIA DELLA FILOSOFIA ROMANA antica.
It is divided into three sections.
The first deals with CORNIFICIO, and has a section on "Uncontrollable physical reactions" which sounds interesting.
The second section is on CICERONE, and is a
discussion of "De inventione" (with subsection on 'clues') and "Partitiones oratoriae" -- with discussion on "verisimiles" and "indications of the fact", v. interesting (cfr. Grice, "natural meaning" and factiveness).
The third
section deals with Quintiliano, with discussion on 'necessary' versus 'weak'
signs and "material clues".
I like that. It sounds very Aristotelian and
hylemorphic.
Chapter 10 is AGOSTINO. Loeb has a good edition of St. Augustine,
but one wonders if all the quotes from Manetti's books _are_ to be found in the
Loeb series.
In any case, one should be concerned with those that _are_.
One problem is that if that's not back to _divination_, though.
Manetti's chapter has
sections on "semiotic triangle", relation of 'equivalence' and 'implication'.
Another, which looks interesting, on 'classifying signs according to channel of perception'.
Another on 'SIGNA NATURALIA' versus 'signa data'. (One problem
with Manetti's book is that it is _translated_. by C. Richardson, who helped Manetti. But he gets some
saying in the proceedings, though!)
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