{"id":6692,"date":"2023-09-13T08:00:00","date_gmt":"2023-09-13T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=6692"},"modified":"2023-05-27T10:27:58","modified_gmt":"2023-05-27T10:27:58","slug":"looking-at-appendix-1-3-in-brian-kemples-book-2019-the-intersection-part-12-of-18","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=6692","title":{"rendered":"Looking at Appendix 1.3 in Brian Kemple’s Book (2019) “The Intersection” (Part 12 of 18)"},"content":{"rendered":"\n

0113 How can a sign-vehicle serve as a symbol and as an icon?<\/p>\n\n\n\n

Author Brian Kemple raises the question in Appendix 1.3 of his 2019 book, The Intersection of Semiotics and Phenomenology: Peirce and Heidegger in Dialogue<\/em> (Walter de Gruyter, Boston\/Berlin).<\/p>\n\n\n\n

0114 Well, Kemple is not talking about the sign-vehicle for any sign-relation.<\/p>\n\n\n\n

He is referring to the sign-vehicle of the intellectual concept<\/em>.<\/p>\n\n\n\n

Or, should I say, “He is referring to the intellectual concept as a sign-vehicle.”?<\/p>\n\n\n\n

0115 How would the category-based nested form approach<\/em> wrestle with these statements?<\/em><\/p>\n\n\n\n

I proceed by way of example.<\/p>\n\n\n\n

I left off with the a sign-relation<\/em> where the sign-vehicle<\/em> corresponds to a perspective-level actuality2c<\/sub>, the sign-object<\/em>goes with a content-level actuality2a<\/sub> and the sign-interpretant<\/em> corresponds to the content-level normal context3a<\/sub> and potential1a<\/sub>.<\/p>\n\n\n\n

\"\"<\/a>
Figure 31<\/figcaption><\/figure>\n\n\n\n

0116 Does the sign-vehicle fit the label, “intellectual concept”?<\/p>\n\n\n\n

I suspect that it does.  After all, the perspective-level actuality2c<\/sub> offers itself as a sign-object to two sign-relations that span the situation and perspective levels.<\/p>\n\n\n\n

0117 Say what?<\/p>\n\n\n\n

Recall the examination of appendix 1.2, where the perspective-level actuality2c<\/sub> engages an extrinsic and an intrinsic final interpretant.<\/p>\n\n\n\n

\"\"<\/a>
Figure 32<\/figcaption><\/figure>\n\n\n\n

0118 I can isolate the sign-object as an intellectual concept.  Surely, a network of roads<\/em> and the challenges to my travels<\/em>are one level beyond situational dynamics.  A roadmap<\/em> and a plan<\/em> are intellectual concepts.<\/p>\n\n\n\n

\"\"<\/a>
Figure 33<\/figcaption><\/figure>\n\n\n\n

0119 What happens when these two sign-objects<\/em> contribute to a single sign-vehicle?<\/em><\/p>\n\n\n\n

Oh, let me read the first line of this examination (point 0113).<\/p>\n\n\n\n

0120 The roadmap<\/em> is like an icon<\/em>.  An icon is a sign-relation whose sign-object is based on the character of firstness… as in… similarity.  The roadmap (SV) stands for a network of roads (SO) in regards to the principle of proportion (SI).<\/p>\n\n\n\n

Perhaps, it is odd to consider a SO repurposing itself into a SV keying into the same principle of proportion as a roadmap (SI, extrinsic final) as well as into the challenges to travel brought on by the landslide (SI, intrinsic final).  So, an act of Zeus contextualizes a principle of proportion<\/em> (characteristic of maps) as well as a principle of divine retribution<\/em>(characteristic of how devastating storms challenge travel).<\/p>\n\n\n\n

0121 The challenge for my travels<\/em> reflects the character of symbols<\/em>.  A symbol is a sign-relation whose sign-object is based on the character of thirdness… as in… convention.  Surely, the conventional path from my town to other towns<\/em> relies on the road that is now blocked by a landslide<\/em>.  So, the blocked road<\/em> becomes a symbol for Zeus’s anger at our particular city<\/em>.  I bet that it has something to do with our new king, Oedipus.<\/p>\n\n\n\n

Yes, he solved the riddle of the Sphinx that once made that road so treacherous.  But, people are also getting sick and now a landslide blocks the road to medical expertise.<\/p>\n\n\n\n

0122 Kemple offers a figure.  It is the second figure in the entire book.  Here is how I imagine it.<\/p>\n\n\n\n

\"\"<\/a>
Figure 34<\/figcaption><\/figure>\n\n\n\n

0123 The intellectual concept of where a (blocked) road goes<\/em> serves as a sign-vehicle that hybridizes map (icon) and divine Zeus’s thunderbolts (symbol).  The corresponding sign-object serves as an image even though the sign-interpretant operates as if the sign-object is a symbol. <\/p>\n\n\n\n

Here is a picture.<\/p>\n\n\n\n

\"\"<\/a>
Figure 35<\/figcaption><\/figure>\n\n\n\n

The interventional sign produces a content level that recapitulates the original immediate vehicle, object and interpretant of virtual semiosis.<\/p>\n\n\n\n

0124 Here is a comparison.<\/p>\n\n\n\n

\"\"<\/a>
Figure 36<\/figcaption><\/figure>\n\n\n\n

00125 The implications?<\/p>\n\n\n\n

Here is one option.<\/p>\n\n\n\n

Can a sign-vehicle (a perspective-level actuality2c<\/sub>) generate an imagistic sign-object (a content-level actuality2a<\/sub>) and a symbol-istic sign-interpretant (content-level normal context3a<\/sub> and potential1a<\/sub>)? <\/p>\n\n\n\n

Do human conventions generate artifacts for virtual semiosis?<\/p>\n\n\n\n

Do cultural artifacts serve as immediate objects?<\/p>\n\n\n\n

Consider Comments on Sasha Newell’s Article (2018) “The Affectiveness of Symbols”.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

0113 How can a sign-vehicle serve as a symbol and as an icon? Author Brian Kemple raises the question in Appendix 1.3 of his 2019 book, The Intersection of Semiotics and Phenomenology: Peirce and Heidegger in Dialogue (Walter de Gruyter, Boston\/Berlin). 0114 Well, Kemple is not talking about the sign-vehicle for any sign-relation. He is referring to […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[58,14,17],"tags":[],"class_list":["post-6692","post","type-post","status-publish","format-standard","hentry","category-hylomorphism-and-secondness","category-message-underlying-religion","category-new-look-at-tradition-views"],"yoast_head":"\nLooking at Appendix 1.3 in Brian Kemple's Book (2019) "The Intersection" (Part 12 of 18) - An Archaeology of the Fall<\/title>\n<meta name=\"description\" content=\"Peirce\u2019s categories and Heidegger\u2019s ground of transcendence pertain to a single reality.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.raziemah.com\/blog\/?p=6692\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Looking at Appendix 1.3 in Brian Kemple's Book (2019) "The Intersection" (Part 12 of 18) - 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