Jacques Carpey was always referring to Pierce in the context of
sign-mediation. I would appreciate the copy.
Quoting Phil Chappell <email@example.com>:
> I would appreciate a copy and thank you for your efforts, Andy.
> On 14/01/2006, at 7:18 PM, Andy Blunden wrote:
> > Comrades and friends,
> > I have been reading Vincent Colpietro's "Peirce's Approach
> > the Self".
> > This book is so interesting that I felt I must have it to
> > consult after I
> > return it to the library, But it is out of print and the
> > copy on the
> > secondhand market costs US$150 plus postage. So, I have
> > in the
> > entire 150 pages. The file is 565k so those without
> > need not
> > apply, but if you'd like a copy, I will send it to you,
> > It is really only of value for those with an interest in the
> > foundations of
> > psychology - Peirce lived over a century ago and was not a
> > psychologist, but
> > for activity theorists the book is an amazing read.
> > Here is the table of contents:
> > Introduction
> > Chapter One. Is Peirce's Theory of Signs
> > Truly General?
> > Chapter Two. Semiosis and Subjectivity
> > Chapter Three. The Relevance of Peirce's
> > Semiotics to
> > Psychology
> > Chapter Four. Peirce's Account of
> > Self. A
> > Developmental Perspective
> > Chapter Five. Inwardness and Autonomy
> > For Peirce, "semiosis" is "sign-activity". Semiosis goes on
> > everywhere, in
> > nature as well as with mind, though semiosis does not
> exhaust a
> > thing which
> > also has "being." Everything is a sign, but later he decides
> > that a "sign"
> > does not "represent", it "mediates"; interpretation really
> > "effect."
> > Thought is a species of semiosis, and man, a species of
> sign, is
> > in thought,
> > not thought in man (excuse the 19th century sexist word). In
> > search for a
> > definition of subjectivity, this is a real find. I am fairly
> > to Peirce
> > and enjoying him greatly.
> > Andy
> > Andy Blunden, on behalf of the Victorian Peace Network, Phone
> > (+61) 03-9380
> > 9435
> > Alexander Surmava's Tour - September/October 2006
> > References
> > 1. http://ethicalpolitics.org/alexander-surmava/index.htm
> > 2. http://ethicalpolitics.org/alexander-surmava/index.htm
> > _______________________________________________
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> > http://dss.ucsd.edu/mailman/listinfo/xmca
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I have on my table a violin string. It is free. I twist one end of
it and it responds. It is free. But it is not free to do what a
violin string is supposed to do - to produce music. So I take it,
fix it in my violin and tighten it until it is taut. Only then it
is free to be a violin string.
Sir Rabindranath Tagore.
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