“De Saussur… develops the concept of semiology as the science which studies the functioning of signs in society, and treats linguistics as a branch of such a general science of signs.”

—  Adam Schaff

Source: Introduction to semantics, 1962, p. 4

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Adam Schaff 13
Polish Marxist philosopher and theorist 1913–2006

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“Thus we may found the science for the study of the life of signs against the background of social life; it would form part of social psychology, and consequently of general psychology; we shall call it semiology (from Greek sēmeion — 'sign'). That science would explain to us in what signs consist of and by what laws they are governed. Since it is a science which does not yet exist, we do not know what it will be like; it has, however, a reason for its existence, its place is allocated in advance. Linguistics is only a part of that general science; the laws which semiology will discover, will be applicable also to linguistics, which in turn will be linked with a domain clearly defined throughout the entirety of human affairs.”

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“There are, then, syntactical problems in the fields of perceptual signs, aesthetic signs, the practical use of signs, and general linguistics which have not been treated within the framework of what today is regarded as logical syntax and yet which form part of syntactics as this is here conceived.”

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“All abstract sciences are nothing but the study of relations between signs.”

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“Semantics (semasiology) is a branch of linguistics. The questions which are of particular interest in this connection are — with what is that branch of linguistics concerned, and in what does it see the distinction between itself and the semantic problems found in contemporary logic.
To begin with the term itself: it comes from the eminent French linguist Bréal and is genetically connected with linguistics. In the late 19th century Michel Bréal published his Essai de semantique. Science des significations.”

Adam Schaff (1913–2006) Polish Marxist philosopher and theorist

Introduction to semantics, 1962

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“Saussure took the sign as the organizing concept for linguistic structure, using it to express the conventional nature of language in the phrase "l'arbitraire du signe". This has the effect of highlighting what is, in fact, the one point of arbitrariness in the system, namely the phonological shape of words, and hence allows the non-arbitrariness of the rest to emerge with greater clarity. An example of something that is distinctly non-arbitrary is the way different kinds of meaning in language are expressed by different kinds of grammatical structure, as appears when linguistic structure is interpreted in functional terms.”

Michael Halliday (1925–2018) Australian linguist

Michael Halliday (1977). "Ideas about Language" Reprinted in Volume 3 of MAK Halliday's Collected Works. Edited by J.J. Webster. London: Continuum. p113.
1970s and later

“Men are the dominant sign-using animals. Animals other than man do, of course, respond to certain things as signs of something else, but such signs do not attain the complexity and elaboration which is found in human speech, writing, art, testing devices, medical diagnosis, and signaling instruments. Science and signs are inseparably interconnected, since science both presents men with more reliable signs and embodies its results is systems of signs. Human civilization is dependent upon signs and systems of signs, and the human mind is inseparable from the functioning of signs - if indeed mentality is not to be identified with such functioning.”

Charles W. Morris (1903–1979) American philosopher

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Jacques Derrida photo

“Although Saussure recognized the necessity of putting the phonic substance between brackets ("What is essential in language, we shall see, is foreign to the phonic character of the linguistic sign" [p. 21]. "In its essence it [the linguistic signifier] is not at all phonic" [p. 164]), Saussure, for essential, and essentially metaphysical, reasons had to privilege speech, everything that links the sign to phone. He also speaks of the "natural link" between thought and voice, meaning and sound (p. 46). He even speaks of "thought-sound" (p. 156). I have attempted elsewhere to show what is traditional in such a gesture, and to what necessities it submits. In any event, it winds up contradicting the most interesting critical motive of the Course, making of linguistics the regulatory model, the "pattern" for a general semiology of which it was to be, by all rights and theoretically, only a part. The theme of the arbitrary, thus, is turned away from its most fruitful paths (formalization) toward a hierarchizing teleology:… One finds exactly the same gesture and the same concepts in Hegel. The contradiction between these two moments of the Course is also marked by Saussure's recognizing elsewhere that "it is not spoken language that is natural to man, but the faculty of constituting a language, that is, a system of distinct signs …," that is, the possibility of the code and of articulation, independent of any substance, for example, phonic substance.”

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“The development (rather than the history) of operations research as a science consists of the development of its methods, concepts, and techniques. Operations research is neither a method nor a technique; it is or is becoming a science and as such is defined by a combination of the phenomena it studies.”

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“In Foundations of the Theory of Signs (p. 6), the three terms in question were defined follows: pragmatics as the study of "the relation of signs to interpreters", semantics as the study of "the relations of signs to the objects to which the signs are applicable", syntactics as the study of "the formal relations of signs to one another."”

Charles W. Morris (1903–1979) American philosopher

Source: Writings on the General Theory of Signs, 1971, p. 301

Umberto Eco photo

“When semiotics posits such concepts as 'sign', it does not act like a science; it acts like philosophy when it posits such abstractions as subject, good and evil, truth or revolution.”

Umberto Eco book Semiotics and the Philosophy of Language

[O] : Introduction, 0.6
Semiotics and the Philosophy of Language (1984)
Context: When semiotics posits such concepts as 'sign', it does not act like a science; it acts like philosophy when it posits such abstractions as subject, good and evil, truth or revolution. Now, a philosophy is not a science, because its assertions cannot be empirically tested … Philosophical entities exist only insofar as they have been philosophically posited. Outside their philosophical framework, the empirical data that a philosophy organizes lose every possible unity and cohesion.
To walk, to make love, to sleep, to refrain from doing something, to give food to someone else, to eat roast beef on Friday — each is either a physical event or the absence of a physical event, or a relation between two or more physical events. However, each becomes an instance of good, bad, or neutral behavior within a given philosophical framework. Outside such a framework, to eat roast beef is radically different from making love, and making love is always the same sort of activity independent of the legal status of the partners. From a given philosophical point of view, both to eat roast beef on Friday and to make love to x can become instances of 'sin', whereas both to give food to someone and to make love to у can become instances of virtuous action.
Good or bad are theoretical stipulations according to which, by a philosophical decision, many scattered instances of the most different facts or acts become the same thing. It is interesting to remark that also the notions of 'object', 'phenomenon', or 'natural kind', as used by the natural sciences, share the same philosophical nature. This is certainly not the case of specific semiotics or of a human science such as cultural anthropology.

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