...statesmen seeking to uphold or improve the basic symbols which sustain the social structure; propagandists attempting to discern the ways in which language may be used to direct social change. (Morris 1949: 1)Huvi märkide vastu. Poliitikud huvituvad selleks, et ühiskonna struktuuri säilitada või parendada, propagandistid selleks, et suunata ühiskonna muutumist.
The proposed formulation also helps to resolve the ambiguities in the various "context" theories of signs. It is true that a sign can be described only by reference to the specific way it functions in specific situations. But since the situation in which the sign appears is generally a very different situation from that in which it does not appear, it is somewhat misleading to suggest that a sign signifies the missing part of a context in which it formerly appeared. The fact that a sign functions as a substitute for an absent something in the control of behavior keeps the "substitutional" emphasis of the context formulations without suggesting that the situation in which the sign does and does not appear are otherwise identical. (Morris 1949: 16)Märki saab kirjeldada ainult viitega spetsiifilisele viisile kuidas see funktsioneerib kindlas olukorras. Aga kuna situatsioonid milles märk ilmub, on väga erinev situatsioonidest milles sama märk ei ilmu, on eksitav öelda, et märk tähistab puuduvat osa kontekstist millesse see varem kuulus.
Any organism for which something is a sign will be called an interpreter. The disposition in an interpreter to respond, because of the sign, by response-sequences of some behavior-family will be called an interpretant. Anything which would permit the completion of the response-sequences to which the interpreter is disposed because of a sign will be called a denotatum of a sign. A sign will be said to denote a denotatum. Those conditions which are such that whatever fulfills them is a denotatum will be called a significatum of the sign. A sign will be said to signify a significatum; the phrase "to have signification" may be taken as synonymous with "to signify."(Morris 1949: 17)Morrise märgiteooria põhimõisted.
To the degree that a sign has the same signification to a number of interpreters it is an interpersonal sign; to the degree that this is not so the sign is a personal sign. The interpreters for whom a sign is interpersonal may be called an interpreter-family. A given sign may be in principle entirely interpersonal or entirely personal; most signs are neither. Since it is always possible in principle to find out what a sign signifies for a given interpreter, and so make it interpersonal, no sign is inherently personal; but in actual practice many signs are highly personal - the signs of the schizophrenic provide extreme examples. It may be remarked that we should not necessarily classify a note which a person writes to himself for reading at a later time as interpersonal; such a note would be personal by the criterion proposed if the signs were signs to him alone, and interpersonal if this were not the case even though no one else read the note. (Morris 1949: 21)Idiosünkraatne = personal. Social = interpersonal. Subculture = interpreter-family.
If the driver in the car had been told to turn to the right at the third intersection, he might have held up three fingers of his right hand until he reached the intersection in question, or might have continued repeating the instructions to himself; such action on his part would be a sign to himself signifying what the original spoken words signified, and such sign would guide his behavior in the absence of the spoken signs. (Morris 1949: 25)Siin on Morris tahtmatult toonud suurepärase näite Meadi mõistest self-indication. Märkus: 6. Post-Language Symbols (lk 46-49) on päris otseselt autokommunikatsiooni kohta.
Signals, on this view, "announce their objects," while symbols lead their interpreters to "conceive their objects." (Morris 1949: 50)Signaalid teadustavad oma objekti, sümbolid panevad panevad objekti ette kujutama. Ehk: signaalid hüüavad välja oleva, sümbolid kutsuvad kujutluses välja millegi, mis võib ja võib mitte olla.
Organisms, given certain needs, prefer certain objects to others. Such preferential behavior is a widespread and almost universal characteristic of living systems. So it is natural that it should be reflected in sign-behavior. Itis believed that such preferential behavior gives the behavioral clue for the interpretation of appraisive signs. We have previously defined an appraisor as a sign which signifies to its interpreter a preferential status for something or other, that is, which disposes its interpreter to favor or react unfavorably toward this something or other.Valikulisus või eelistatus on iseloomulik elavatele süsteemidele (organismidele). Appraisor - hinnangumärk.
...
If we call the preferential status which objects have in behavior valuata, then appraisors may be said to signify valuata. The appraisor is a sign since it exercises a control over behavior of the sort which certain objects would exercise if they were present. (Morris 1949: 79)
In the informative use of signs, signs are produced in order to cause someone to act as if a certain situation has certain characteristics. If food is present in a certain place, then to produce signs so that a dog will behave to the given pan as containing food would be to use these signs informatively, that is, to inform the dog that food was in the pan in question. Signs may be used by one organism to inform other organisms or to inform itself, as where one makes a note of something observed in order to inform oneself at a later time of what was observed. In the informative use of signs the producer of a sign seek to cause the interpreter to act as if some present, past, or future situation had such and such characteristics. (Morris 1949: 97)self-informing, mnemootiline autokommunikatsioon.
Through signs the individual directs his behavior with reference to things and situations which he may never have encountered and never can encounter, and yet the evidence which gives the ultimate control of knowledge must always be found in situations in which he himself behaves. (Morris 1949: 111)Märgid annavad juhiseid kuidas toimida tundmatutes olukordades.
The term 'communication,' when widely used, covers any instance of the establishment of a commonage, that is, the making common of some property to a number of things. In this sense a radiator "communicates" its heat to surrounding bodies, and whatever medium serves this process of making common is a means of communication (the air, a road, a telegraph system, a language). For our purposes 'communication' will be limited to the use of signs to establish a commonage of signification; the establishment of a commonage other than that of signification - whether by signs or other means - will be called communization. A person who is angry may be the occasion for another person becoming angry, and signs may or may not be the means of establishing the commonage: this is an instance of communization. Or a person who signifies anger may by the use of signs cause another person to signify anger without necessarily becoming angry: this is a case of communication. The user of signs who effects communication is the communicator and the organism in which the sign-process is aroused by the signs of the communicator is the communicatee. The communicatee may be the same organism which is the communicator, as when one writes a note to oneself to be read at a later time. The signs used are the means of communication and the signification made common by these means is the content of communication. (Morris 1949: 118)Sõna communization levinuim tähendus on "kommunismi pööramine". Levinuim sõna Morrise tähenduse jaoks on commonalization.
An age in which printing, photography, painting, film, and television have an important place will call for a semiotic which has not neglected the visual sign; music lovers will rightly ask the sign status of musical sounds; and students of human nature will seek insight into the role of those signs which play such a prominent place in "thinking" and yet which are not spoken or heard. A comprehensive semiotic must then do justice to non-vocal signs.Mind huvitavadki mittevokaalsed märgid: muusika/helid ja kehad.
One of the advantages of our basic terminology lies in its generality: it allows us to talk of all signs, whether language or non-language, and whether drawn from auditory, visual, tactile, or proprioceptive stimuli. So in dealing with non-vocal signs no new principles are involved. (Morris 1949: 190)
A light which signals food to a dog is as "primitive" as a sound signal; and interpersonal relations are as much determined by the signs gained by the sight of other persons (manner of dress, gesture, facial movements, physical appearance) as by the sounds he utters. (Morris 1949: 191)Mehrabiani tees kokkuvõtlikult.
4. Effects of Personal Post-Language Symbols (lk 196-198) on autokommunikatsooni jaoks eriliselt olulised, vt self-conditioning. Veel autokommunikatsiooni:
One indication of this is the special form of communication in which an individual communicates with himself (that is, the self of one moment communicates with the self at another moment). This occurs not merely in the writing of diaries or the devices by which the present self acts to remind the future self of something, but takes place in a peculiarly important form in the production of a work of art. For in such a production the artist throughout the process is stimulating himself by the stimuli he produces, and at the end of the process in particular he stands over against his work as a member of his audience [Lotmani näide: luuletaja loeb iseenda trükist]. There is self-communication in so far as the self is interpreter of what it signified as sign producer; there is social communication insofar as the communication involves interpreters other than the artist. (Morris 1949: 213)Paberi-ja-pastaka märkmed:
- an organism can respond to other organisms and itself (lk 18). self-observation
- there are no signs which signify without dispositions to respond (that is, without interpretants) (lk 19). Tõlgenditeta ei ole märke.
- A sign may, of course, signify without there being a formulation of what it signifies (lk 20). Enamus mitteverbaalseid märke.
- A complete iconic sign would always denote, since it would itself be a denotatum (lk 23). Täielikult ikooniline märk on loomuomane märk. Lotmanil ka metafoori üks võimalusi.
- Signals lose their meaning apart from context (lk 24). Sümbolid on plurisituatsioonilised, signaalid mitte.
- Social behavior (minimal sense) = organisms provide other organisms with reciprocal stimuli (lk 24).
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