Quotes about signify (227 quotes, page 3)

“Since the political struggles of France, Italy, Spain, and Greece, the word patriotism has been employed, throughout continental Europe, to express a love of the public good; a preference for the interests of the many to those of the few; a desire for the emancipation of the human race from the thrall of despotism, religious and of the human race from the thrall of despotism, religious and civil; in short, patriotism there is used rather to express the interest felt in the human race in general, than that felt for any country, or inhabitants of a country, in particular. And patriot, in like manner, is employed to signify a lover of human liberty and human improvement, rather than a mere lover of the country in which he lives, or the tribe to which he belongs. Used in this sense, patriotism is a virtue, and a patriot a virtuous man.”

Frances Wright (1795–1852) American activist

Independence Day speech (1828)
Context: In continental Europe, of late years, the words patriotism and patriot have been used in a more enlarged sense than it is usual here to attribute to them, or than is attached to them in Great Britain. Since the political struggles of France, Italy, Spain, and Greece, the word patriotism has been employed, throughout continental Europe, to express a love of the public good; a preference for the interests of the many to those of the few; a desire for the emancipation of the human race from the thrall of despotism, religious and of the human race from the thrall of despotism, religious and civil; in short, patriotism there is used rather to express the interest felt in the human race in general, than that felt for any country, or inhabitants of a country, in particular. And patriot, in like manner, is employed to signify a lover of human liberty and human improvement, rather than a mere lover of the country in which he lives, or the tribe to which he belongs. Used in this sense, patriotism is a virtue, and a patriot a virtuous man. With such an interpretation, a patriot is a useful member of society, capable of enlarging all minds, and bettering all hearts with which he comes in contact; a useful member of the human family, capable of establishing fundamental principles, and of merging his own interests, those of his associates, and those of his nation, in the interests of the human race. Laurels and statues are vain things, and mischievous as they are childish; but, could we imagine them of use, on such a patriot alone could they be with any reason bestowed.

Love , Lovers , Sense , Country

“Of things said without any combination, each signifies either substance or quantity or qualification or a relative or where or when or being-in-a-position or having or doing or being affected. To give a rough idea, examples of substance are man, horse; of quantity: four-foot, five-foot; of qualification: white, grammatical; of a relative: double, half, larger; of where: in the Lyceum, in the market-place; of when: yesterday, last-year; of being-in-a-position: is-lying, is sitting; of having: has-shoes-on, has-armour-on; of doing: cutting, burning; of being-affected: being-cut, being-burned.”

Aristotle book Categories

1b25-2a10; J. L. Ackrill (tr.), 1984-1995
Categories

Shoe , Lying , Idea , Horse

“The norms arising out of such actual life situations do not exist in a social vacuum, but are effective as real sanctions for conduct. Relationism signifies merely that all of the elements of meaning in a given situation have reference to one another and derive their significance from this reciprocal interrelationship in a given frame of thought. Such a system of meanings is possible and valid only in a given type of historical existence, to which, for a time, it furnishes appropriate expression.”

Karl Mannheim (1893–1947) Hungarian sociologist

Ideology and Utopia (1929)
Context: This first non-evaluative insight into history does not inevitably lead to relativism, but rather to relationism. Knowledge, as seen in the light of the total conception of ideology, is by no means an illusory experience, for ideology in its relational concept is not at all identical with illusion. Knowledge arising out of our experience in actual life situations, though not absolute, is knowledge none the less. The norms arising out of such actual life situations do not exist in a social vacuum, but are effective as real sanctions for conduct. Relationism signifies merely that all of the elements of meaning in a given situation have reference to one another and derive their significance from this reciprocal interrelationship in a given frame of thought. Such a system of meanings is possible and valid only in a given type of historical existence, to which, for a time, it furnishes appropriate expression. When the social situation changes, the system of norms to which it had previously given birth ceases to be in harmony with it. The same estrangement goes on with reference to knowledge and to the historical perspective. All knowledge is oriented toward some object and is influenced in its approach by the nature of the object with which it is pre-occupied. But the mode of approach to the object to be known is dependent upon the nature of the knower.

Life , Time

“For if it is true that the word conveys something less than the fullness of the thing signified, it is also true that it conveys something more. A word in this role is a generalization. the value of a generalization is that while it leaves out the specific feature that are of the individual or of the moment, it expresses features that are general to a class and may be lacking or imperfect in the single instance.”

Richard M. Weaver (1910–1963) American scholar

“Relativism and the Use of Language,” pp. 124-126.
Language is Sermonic (1970)
Context: One type of critic today tends to attack language as a means of communication on this very ground — the ground that words are conventional in their meaning and are therefore falsifying. The point of the criticism is that a convention is something abstracted and, therefore, untrue, a generalized sign of the thing itself, which we use because we are unable or unwilling to render the thing in itself in its fullness. A word in this conception is nothing but a stereotype, and “stereotype” is here an expression of disparagement, because it is felt that “typing” anything that is real distorts the thing by presenting it in something less than its full individuality and concreteness. Let us suppose that I make reference to a tree standing in my yard. The term “tree” does not designate the object with any degree of particularity. It does not tell whether the tree is young or old, low or tall, an oak, pine, or maple. The term is, therefore, merely a utility symbol, which I employ in communicating because in my laziness or incompetence I cannot find a fuller and more individualizing way of expressing this tree. If I were really communicating, the argument goes, I would reject the falsifying stereotype and produce something more nearly like the picture of the tree. But if the analysis I have offered earlier is correct, these critics are beginning at the wrong end. They are assuming that individual real objects are carriers of meaning, that the meaning is found in them as redness is found in an apple, and that it ought to be expressed with the main object of fidelity to the particular. What they overlook is that meaning does not exist in this sense, that it is something that we create for purposes of cognition and communication, and that the ideal construct has the virtue of its ideality. Hence it appears that they misconceive the function of the word as conventional sign or “typifier.” For if it is true that the word conveys something less than the fullness of the thing signified, it is also true that it conveys something more. A word in this role is a generalization. the value of a generalization is that while it leaves out the specific feature that are of the individual or of the moment, it expresses features that are general to a class and may be lacking or imperfect in the single instance.

“The unlimitedness of the sense of a text is due to the free combinations of its signifiers, which in that text are linked together as they are only accidentally but which could be combined differently.”

Umberto Eco book Semiotics and the Philosophy of Language

[4] Symbol, 4.4 : The symbolic mode, 4.4.4 : The Kabalistic drift
Semiotics and the Philosophy of Language (1984)
Context: Scholem … says that Jewish mystics have always tried to project their own thought into the biblical texts; as a matter of fact, every unexpressible reading of a symbolic machinery depends on such a projective attitude. In the reading of the Holy Text according to the symbolic mode, "letters and names are not conventional means of communication. They are far more. Each one of them represents a concentration of energy and expresses a wealth of meaning which cannot be translated, or not fully at least, into human language" [On the Kabbalah and Its Symbolism (1960); Eng. tr., p. 36]. For the Kabalist, the fact that God expresses Himself, even though His utterances are beyond any human insight, is more important than any specific and coded meaning His words can convey.
The Zohar says that "in any word shine a thousand lights" (3.202a). The unlimitedness of the sense of a text is due to the free combinations of its signifiers, which in that text are linked together as they are only accidentally but which could be combined differently.

Sense

“Anatolius says that it is called "matrix" and "matter," on the grounds that without it there is no number.
The mark which signifies the monad is the source of all things.”

Iamblichus (240–320) Syrian philosopher

On the Monad
The Theology of Arithmetic
Context: Likewise, they call it "Chaos," which is Hesiod's first generator, because Chaos gives rise to everything else, as the monad does. It is also thought to be both "mixture" and "blending," "obscurity" and "darkness" thanks to the lack of articulation and distinction of everything which ensues from it.
Anatolius says that it is called "matrix" and "matter," on the grounds that without it there is no number.
The mark which signifies the monad is the source of all things.

“Of greatest significance to me has been the insight that I attained as a fundamental understanding from all of my LSD experiments: what one commonly takes as "the reality," including the reality of one's own individual person, by no means signifies something fixed, but rather something that is ambiguous — that there is not only one, but that there are many realities, each comprising also a different consciousness of the ego.”

Albert Hofmann (1906–2008) Swiss chemist

Ch. 11 : LSD Experience and Reality http://www.psychedelic-library.org/child11.htm
LSD : My Problem Child (1980)
Context: Of greatest significance to me has been the insight that I attained as a fundamental understanding from all of my LSD experiments: what one commonly takes as "the reality," including the reality of one's own individual person, by no means signifies something fixed, but rather something that is ambiguous — that there is not only one, but that there are many realities, each comprising also a different consciousness of the ego.
One can also arrive at this insight through scientific reflections. The problem of reality is and has been from time immemorial a central concern of philosophy. It is, however, a fundamental distinction, whether one approaches the problem of reality rationally, with the logical methods of philosophy, or if one obtrudes upon this problem emotionally, through an existential experience. The first planned LSD experiment was therefore so deeply moving and alarming, because everyday reality and the ego experiencing it, which I had until then considered to be the only reality, dissolved, and an unfamiliar ego experienced another, unfamiliar reality. The problem concerning the innermost self also appeared, which, itself unmoved, was able to record these external and internal transformations.
Reality is inconceivable without an experiencing subject, without an ego. It is the product of the exterior world, of the sender and of a receiver, an ego in whose deepest self the emanations of the exterior world, registered by the antennae of the sense organs, become conscious. If one of the two is lacking, no reality happens, no radio music plays, the picture screen remains blank.

Understanding , Reality , Personality

“Doubtless it signified one or the other meaning alternately, or perhaps both at the same time.”

Marguerite Yourcenar book The Abyss

Author's note, p. 367
The Abyss (1968)
Context: In alchemical treatises, the formula L'Oeuvre au Noir … designates what is said to be the most difficult phase of the alchemist's process, the separation and dissolution of substance. It is still not clear whether the term applied to daring experiments on matter itself, or whether it was understood to symbolize trials of the mind in discarding all forms of routine and prejudice. Doubtless it signified one or the other meaning alternately, or perhaps both at the same time.

Time

“In the beginning was the Word. The Word was with God, signified God's Word, the word that was Creation. But over the centuries of human culture the word has taken on other meanings, secular as well as religious.”

Nadine Gordimer (1923–2014) South african Nobel-winning writer

Writing and Being (1991)
Context: In the beginning was the Word. The Word was with God, signified God's Word, the word that was Creation. But over the centuries of human culture the word has taken on other meanings, secular as well as religious. To have the word has come to be synonymous with ultimate authority, with prestige, with awesome, sometimes dangerous persuation, to have Prime Time, a TV talk show, to have the gift of the gab as well as that of speaking in tongues. The word flies through space, it is bounced from satellites, now nearer than it has ever been to the heaven from which it was believed to have come.

God

“It came to signify their union in one Holy Spirit, the community that takes shape in God's breath.”

Ivan Illich (1926–2002) austrian philosopher and theologist

The Cultivation of Conspiracy (1998)
Context: The Latin osculum is neither very old nor frequent. It is one of three words that can be translated by the English, "kiss." In comparison with the affectionate basium and the lascivious suavium, osculum was a latecomer into classical Latin, and was used in only one circumstance as a ritual gesture: In the second century, it became the sign given by a departing soldier to a woman, thereby recognizing her expected child as his offspring.
In the Christian liturgy of the first century, the osculum assumed a new function. It became one of two high points in the celebration of the Eucharist. Conspiratio, the mount-to-mouth kiss, became the solemn liturgical gesture by which participants in the cult-action shared their breath or spirit with one another. It came to signify their union in one Holy Spirit, the community that takes shape in God's breath. The ecclesia came to be through a public ritual action, the liturgy, and the soul of this liturgy was the conspiratio. Explicitly, corporeally, the central Christian celebration was understood as a co-breathing, a con-spiracy, the bringing about of a common atmosphere, a divine milieu.

God , Communication

“Revolution, on the contrary, signifies not mere external change, but internal, basic, fundamental change. That internal change of concepts and ideas, permeating ever-larger social strata,”

Emma Goldman book My Disillusionment in Russia

My Disillusionment in Russia (1923)
Context: Its first ethical precept is the identity of means used and aims sought. The ultimate end of all revolutionary social change is to establish the sanctity of human life, the dignity of man, the right of every human being to liberty and wellbeing. Unless this be the essential aim of revolution, violent social changes would have no justification. For external social alterations can be, and have been, accomplished by the normal processes of evolution. Revolution, on the contrary, signifies not mere external change, but internal, basic, fundamental change. That internal change of concepts and ideas, permeating ever-larger social strata, finally culminates in the violent upheaval known as revolution.

Idea , Change

“A general semiotics studies the whole of the human signifying activity — languages — and languages are what constitutes human beings as such, that is, as semiotic animals. It studies and describes languages through languages.”

Umberto Eco book Semiotics and the Philosophy of Language

[O] : Introduction, 0.8
Semiotics and the Philosophy of Language (1984)
Context: A general semiotics studies the whole of the human signifying activity — languages — and languages are what constitutes human beings as such, that is, as semiotic animals. It studies and describes languages through languages. By studying the human signifying activity it influences its course. A general semiotics transforms, for the very fact of its theoretical claim, its own object.

Study , Animals

“So, too, in the Vedanta the whole world is seen as the lila and the maya of the Self, the first word meaning "play" and the second having the complex sense of illusion (from the Latin ludere, to play), magic, creative power, art, and measuring—as when one dances or draws a design to a certain measure. From this point of view the universe in general and playing in particular are, in a special sense, "meaningless": that is, they do not—like words and symbols—signify or point to something beyond themselves, just as a Mozart sonata conveys no moral or social message and does not try to suggest the natural sounds of wind, thunder, or birdsong.”

Alan Watts (1915–1973) British philosopher, writer and speaker

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 94

World , Art , Nature , Sense

“To see human beings as signifying animals — even outside the practice of verbal language — and to see that their ability to produce and to interpret signs, as well as their ability to draw inferences, is rooted in the same cognitive structures, represent a way to give form to our experience.”

Umberto Eco book Semiotics and the Philosophy of Language

[O] : Introduction, 0.8
Semiotics and the Philosophy of Language (1984)
Context: Certainly, the categories posited by a general semiotics can prove their power insofar as they provide a satisfactory working hypothesis to specific semiotics. However, they can also allow one to look at the whole of human activity from a coherent point of view. To see human beings as signifying animals — even outside the practice of verbal language — and to see that their ability to produce and to interpret signs, as well as their ability to draw inferences, is rooted in the same cognitive structures, represent a way to give form to our experience. There are obviously other philosophical approaches, but I think that this one deserves some effort.

Way , Animals , Drawing

“The mixed kind of myth may be seen in many instances: for example they say that in a banquet of the Gods Discord threw down a golden apple; the Goddesses contended for it, and were sent by Zeus to Paris to be judged. Paris saw Aphrodite to be beautiful and gave her the apple. Here the banquet signifies the hypercosmic powers of the Gods; that is why they are all together.”

Sallustius Roman philosopher and writer

IV. That the species of myth are five, with examples of each.
On the Gods and the Cosmos
Context: The mixed kind of myth may be seen in many instances: for example they say that in a banquet of the Gods Discord threw down a golden apple; the Goddesses contended for it, and were sent by Zeus to Paris to be judged. Paris saw Aphrodite to be beautiful and gave her the apple. Here the banquet signifies the hypercosmic powers of the Gods; that is why they are all together. The golden apple is the world, which being formed out of opposites, is naturally said to be "thrown by Discord." The different Gods bestow different gifts upon the world, and are thus said to "contend for the apple." And the soul which lives according to sense — for that is what Paris is — not seeing the other powers in the world but only beauty, declares that the apple belongs to Aphrodite.

God , Beauty

“Man... About the Body ~Man is the true image of God; he has been created in the likeness of the universe. Everything great to be found in the universe is reflected, I a small degree, in man. For this reason, man is signified as a microcosm in contrast to the macrocosm of the universe. Strictly speaking, the entire nature manifests itself in man and it will be the task of this chapter to inform about these problems...”

Franz Bardon book Initiation Into Hermetics

Initiation Into Hermetics (1956)

Universe , Problem , God , Nature

“And now when the retorts and beakers with their several necks and tubes and the appurtenances thereof were set in order, and the unhallowed processes of fixation, conjunction, deflagration, putrefaction, and rubefication were nearing maturity, and the baleful star Antares standing by the astrolabe within a little of the meridian signified the instant approach of midnight, the King described on the floor with his conjuring rod three pentacles inclosed within a seven-pointed star, with the signs of Cancer and of Scorpio joined by certain runes. And in the midst of the star he limned the image of a green crab eating of the sun. And turning to the seventy-third page of his great black grammarie the King recited in a mighty voice words of hidden meaning, calling on the name that it is a sin to utter.”

Eric Rücker Eddison book The Worm Ouroboros

Source: The Worm Ouroboros (1922), Chapter 4, "Conjuring in the Iron Tower"

Sun , Star

“Disobedience without civility, discipline, discrimination, non-violence, is certain destruction. Disobedience combined with love is the living water of life. Civil disobedience is a beautiful variant to signify growth, it is not discordance which spells death.”

Mahatma Gandhi (1869–1948) pre-eminent leader of Indian nationalism during British-ruled India

Young India (1 May 1922)
1920s

Making love , Beauty , Water , Love

“On the one hand, nihilism is a problem that transcends time and space and is rooted in the essence of human being, an existential problem in which the being of the self is revealed to the self itself as something groundless. On the other hand, it is a historical and social phenomenon, an object of the study of history. The phenomenon of nihilism shows that our historical life has lost its ground as objective spirit, that the value system which supports this life has broken down, and that the entirety of social and historical life has loosened itself from its foundations. Nihilism is a sign of the collapse of the social order externally and of spiritual decay internally - and as such signifies a time of great upheaval. Viewed in this way, one might say that it is a general phenomenon that occurs from time to time in the course of history.”

Keiji Nishitani (1900–1990) Japanese philosopher

Source: The Self-Overcoming of Nihilism (1990), p. 3

Study , Time , History , Support

“It is a bourgeois feeling to overvalue the possession of representatives. In representation as in money there is power – power over others. Whoever places the purity and the greatness of our party above all else, for him representatives have value only in so far as they serve to give expression to the power and extent of Social Democracy. What do ten, what do a hundred representatives signify, when our escutcheon has lost its gloss through their acquisition? The value of a representative is small. But the value of the integrity of our party is immeasurable. In it rests our strength.”

Wilhelm Liebknecht (1826–1900) German socialist politician

As with the shorn hair, that signified his manhood’s honor, the strength of Samson disappeared, so the strength of our party would cease if we allowed the bourgeois Delilahs to flatter away our most precious jewel and the roots of our triumphal strength – the party purity, the party honor.
No Compromise – No Political Trading (1899)

Money , Feeling , Democracy

“It is on this step that depends the fact that one can call upon the subject to re-enter himself in the unconscious—for, after all, it is important to know who one is calling. It is not the soul, either mortal or immortal, which has been with us for so long, nor some shade, some double, some phantom, nor even some supposed psycho-spherical shell, the locus of the defences and other such simplified notions. It is the subject who is called— there is only he, therefore, who can be chosen. There may be, as in the parable, many called and few chosen, but there will certainly not be any others except those who are called. In order to understand the Freudian concepts, one must set out on the basis that it is the subject who is called—the subject of Cartesian origin. This basis gives its true function to what, in analysis, is called recollection or remembering. Recollection is not Platonic reminiscence —it is not the return of a form, an imprint, a eidos of beauty and good, a supreme truth, coming to us from the beyond. It is something that comes to us from the structural necessities, something humble, born at the level of the lowest encounters and of all the talking crowd that precedes us, at the level of the structure of the signifier, of the languages spoken in a stuttering, stumbling way, but which cannot elude constraints whose echoes, model, style can be found, curiously enough, in contemporary mathematics.”

Jacques Lacan (1901–1981) French psychoanalyst and psychiatrist

Of the Network of Signifiers
The Four Fundamental Concepts of Psycho Analysis (1978)

Soul , Understanding , Dependency , Beauty

“India has been more than fortunate in her sons and daughters. You will always be associated with your great warmth and humanity, your heartiness and winning informality, and your habit of zestful dedication –qualities which have endured you to one and all and won for you universal regard and goodwill. You will be remembered always as People’s President. So, indeed were you hailed, signifying thereby your life-long closeness to the common man and particularly your association with the working class in our country, when in an unprecedented and mist keenly-fought election you romped home to victory. And, in the midst of all the pomp and regalia associated with your office, you have remained a great comer at heart.”

V. V. Giri (1894–1980) Indian politician and 4th president of India

In the Farewell address presented to him Dr. G.S.Dhillon, Speaker on behalf of the Members of the Parliament in August 1974, P.80-81
Presidents of India, 1950-2003

Home , Country , Victory , Daughters

“I was and still am her great admirer and fan. She signified to me the epitome of Indian grace and culture. She possessed in her the mischievous streak of that precocious village belle and the spirited movement of a Shiv Tandav. She looked vulnerable and lost, searching for protection in one moment, yet knowledged and mature in another. You felt like protecting and guarding her from all the evil of the world and to gently wipe away any frayed eyebrows that may have accumulated on her face. Her performances were pure and clean, without effort and deliberate design. They were just a part of her - simple and soft.”

Waheeda Rehman (1938) Indian actress

‘Devoted’ Amitabh fetched Waheeda’s chappals

Search , Knowledge , Parting , World

“His death signified the passing of a certain approach. He was the last person who had the totally un-inhibited joy of driving a racing car.”

Gilles Villeneuve (1950–1982) Canadian racecar driver

Alan Henry, motorsport journalist and friend of Villeneuve - Donaldson, pp. 316-317

Cars , Personality , Joy , Death

“I have signifying of Three manners of Cheer of our Lord. The first is Cheer of Passion, as He shewed while He was here in this life, dying. Though this Beholding be mournful and troubled, yet it is glad and joyous: for He is God.”

Julian of Norwich (1342–1416) English theologian and anchoress

The second manner of Cheer is Ruth and Compassion: and this sheweth He, with sureness of Keeping, to all His lovers that betake them to His mercy. The third is the Blissful Cheer, as it shall be without end: and this was oftenest and longest-continued.
The Sixteenth Revelation, Chapter 71

Passion , God , Life

“A symbolism is abstract inasmuch as it signifies a principial reality; it is concrete inasmuch as it communicates the nature of this reality, that is, inasmuch as it renders it present to our experience.”

Frithjof Schuon (1907–1998) Swiss philosopher

[2013, From the Divine to the Human, World Wisdom, 82, 978-1-936597-32-1]
Spiritual path, Symbolism

Communication , Nature , Reality

“The most beautiful gift of nature is a pleasant morning whenever I see this beautiful sight of nature I fall in love with nature. A pleasant morning brings with it different colors of nature. Just like the green trees and plants that make my eyes feel relaxed, the blue color of the sky signifies ambition, the yellow color of the sun lights the lamp of hope in me, the red and pink colors of flowers fill me with love, these I am surprised to see all the colours. The scent of the wet soil in the morning along with the cool breeze fills me with freshness. When i hear the sweet chirping of birds, my heart starts humming.”

Shabdon Ka Jahan

Flowers , Nature , Bird , Love

Quotes about signify page 3

Quotes about signify
page 3