Dear list:
*Matthew:* “Rise, take the child and his mother, and *flee to Egypt*, and remain there until I tell you, for Herod is about to search for the child, to destroy him.” “Rise, take the child and his mother and *go to the land of Israel*, for those who sought the child’s life are dead.” *Luke:* In those days a decree went out from Caesar Augustus that all the world should be registered.. And all went to be registered, each to his own town. ..And while they were there, the time came for her to give birth. And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger, because there was no place for them in the inn. *Yes and No, First and Second, Matthew and Luke, Holy Family is or is not Refugees* The surprising fact, Holy Family of Nazareth icon of all families, is observed; But *if what evangelist Matthew narrates were true*,.. But *if what Luke narrates were true*,.. That of first is so tender that you cannot touch it without spoiling it; but that of second is eminently hard and tangible.. But at last they are found inadequate, and the Third is the conception which is then called for. The Third is that which bridges over the chasm between the absolute first and last, and brings them into relationship. *Third* Luke: And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was *filled with the Holy Spirit*, and she exclaimed with a loud cry, “*Blessed are you among women*, and blessed is the *fruit of your womb*! Everything in woman is a riddle, and everything in woman hath one solution — it is called pregnancy. Man is for woman a means: the *purpose is always the child*. But what is woman for man? .. “Blessed be the Lord God of Israel, for he has visited and redeemed his people and has raised up a horn of salvation for us.. as he spoke by the mouth of his holy prophets from of old, that we should be saved from our enemies and from the hand of all who hate us; to *show the mercy promised to our fathers and to remember his holy covenant*, the oath that he swore to our father Abraham, to grant us that we, being delivered from the hand of our enemies, might serve him without fear, in *holiness and righteousness* before him all our days. And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, to give knowledge of salvation to his people in the forgiveness of their sins, because of the tender mercy of our God, whereby the sunrise shall visit us from on high to give light to those who sit in darkness and in the shadow of death, to *guide our feet into the way of peace*.” *quid sit deus*.. what would God be? “*This - is now my way: where is yours*?' Thus I answered those who asked me 'the way'. For the way - does not exist!” ― The object of reasoning is to find out, from the consideration of what we already know, something else which we do not know. With best wishes, Jerry R On Sat, Dec 30, 2017 at 2:50 PM, Helmut Raulien <h.raul...@gmx.de> wrote: > Wendy, > but Mary, knowing she was pregnant, could not know whether somebody she > had told this might have told it to Herodes´ spies? I dont know, maybe you > are right, I just have to trust somebody about this, and please forgive me, > I (at the time, hypothetically) rather trust the pope than you. I have not > looked the matter up in the bible, though. > Best, > Helmut > > 30. Dezember 2017 um 21:35 Uhr > *Von:* "Wendy Wheeler" <wendy.j.whee...@btinternet.com> > > Helmut, > > The reason they travelled was as I’ve stated - as given in the gospel of > Luke. Had they stayed at home, there would have been no slaying of the > first born by Herod since the latter, according to Matthew, heard of the > birth in Bethlehem from the three wise men who came to witness it. > > I’m not concerned with the Pope’s comparison. > > Wendy > > Sent from my iPhone > > On 30 Dec 2017, at 20:09, Helmut Raulien <h.raul...@gmx.de> wrote: > > > Wendy, > if they had stayed home, they would have had their first born slain. If > this does not make them refugees, discuss it with the pope, who also > compared them with the contemporary refugees. > Best, > Helmut > > 30. Dezember 2017 um 20:57 Uhr > *Von:* "Wendy Wheeler" <wendy.j.whee...@btinternet.com> > > Dear Helmut (and list), > > I’ve come to this discussion both late and rather incompletely. I haven’t > read every contribution closely. Can I point out, though, and in case > nobody else has, that the Holy Family were not refugees. They were > travelling to Joseph’s birthplace in obedience to the requirements of the > Roman census. They returned home afterwards. The Trondheim Nativity scene > under discussion here thus looks like an iconic sign used to mislead. > > Best wishes, > > Wendy Wheeler > > Sent from my iPhone > > On 30 Dec 2017, at 16:53, Helmut Raulien <h.raul...@gmx.de> wrote: > > > Edwina, > Maybe Ben should better have written "One result is that the refugee > culture is now *a* continuing source of divinity", instead of "the", but > in any case she did not say that it is the only source, which would, > according to conquerer´s logic, give the conquerer the right to conquer. A > logic of which I donot think, that it is Ben´s logic too. So perhaps you > did read too much into something? > And what about me reading the argument "Christians should care about > refugees, because the holy family were refugees too" into the said piece of > art? Do you thing that too would be an overinterpretation? > Best, > Helmut > > 30. Dezember 2017 um 17:20 Uhr > "Edwina Taborsky" <tabor...@primus.ca> > > > Ben, list: > > Ben - you wrote: > > > "The Trondheim Nativity scene may be seen as an attempt to drain the > symbol of the Holy Family from its original, culturally specific reference > to a unique event, by appropriating its meaning to the generalized > situation of all refugees--particularly millions of refugees today. Thus it > drastically changes the symbol from one of specific meaning and cultural > relevance, particularly its unique religious importance, to something > general and political in nature. One result is that the refugee culture is > now the continuing source of divinity, rather than a singular event in > history. One culture appropriating the symbol of the Holy Family for > itself, disconnected to either its original meaning or its original > cultural message to a different culture" > > The above outline seems to me to be an action of open rejection of the > values of the host culture, and inserting the refugee population as the > 'divine' or 'to-be-worshipped' culture. Your analogy to conquering cultures > destroying the culture of the conquered - suggests that the refugees have > conquered Christian Europe. Is that your analysis? > > I think one can read too much into these images...and will stop commenting. > > Edwina > > > > > On Sat 30/12/17 10:56 AM , Ben Novak trevriz...@gmail.com sent: > > Dear All: > > I had really hoped that Peirce scholars might help in analyzing this > simple example, for it is an example of a far larger set of issues. > > First, why is it, of all the nativity scenes created around the world, > that this one has received so much attention? > > I am particularly interested because I was involved for several years with > the Austrian Society for the Protection of Cultural Property, and the > United Nations Treaty for the Protection of Cultural Property, and attended > several conferences in Vienna on the subject. One observation: in any > conflict, the destruction of the cultural property of the other side seems > to be a major objective in most wars, as a means of demoralizing the enemy. > As a result, in addition to the human casualties, the destruction of > cultural property is also often a major casualty. > > Part of any war, whether violently fought, or otherwise, is war on the > opponent's culture. This may take the form of outright destruction or > cultural appropriation, among other means of conflict. We've seen this in > the removal of American Indian names from sports teams, the removal of > Confederate monuments, etc. > > The Trondheim Nativity scene may be an instance of this latter kind of > cultural war, which is at a very high level in Europe right now due to the > influx of refugees from a very different culture, especially in > Scandinavian countries. In this context, the Nativity scene with immigrant > figures conveys many messages. Many on the list noted the message of > sympathy for the plight of refugees in general. If that were the only > message symbolized, I doubt that it would have received so much > international coverage. > > Rather, another message may be that of cultural appropriation. The Holy > Family is first of all a symbol of the birth of the Christian Son of God. > One message may be that it is the refugees that now symbolize the birth of > God, rather than the original Holy Family. In other words, a Nativity scene > is meant to symbolize a unique and discrete event in history, which is > culturally important. The Trondheim Nativity scene may be seen as an > attempt to drain the symbol of the Holy Family from its original, > culturally specific reference to a unique event, by appropriating its > meaning to the generalized situation of all refugees--particularly millions > of refugees today. Thus it drastically changes the symbol from one of > specific meaning and cultural relevance, particularly its unique religious > importance, to something general and political in nature. One result is > that the refugee culture is now the continuing source of divinity, rather > than a singular event in history. One culture appropriating the symbol of > the Holy Family for itself, disconnected to either its original meaning or > its original cultural message to a different culture > > >> It seems to me that Claudio Guerri's chart offers a lot of tools to >> understand this issue of a conflict in the employment of symbols and >> messages. In this example, the Form, Existence, and Value of the signs is >> pretty unmistakably clear. If Peirce's thought on signs cannot be brought >> to bear here, then it would seem to be useless, and all the scholarly >> discussion of signs is no more than how many angels on the head of a pin. > > > >> Please help me (and Peter's sister) understand the relevance of >> Qualisign, Sinsign, and Legisign, and rhea, index, symbol, etc. going on >> here. > > > Of course, we need not be limited to the Trondheim example; there may be > simpler ones on which to imply the concepts and methodologies. But, for > goodness sake, if the thought of the Founder of Pragmatism--er, > Pragmaticism--can be said by his disciples to have no practical > application, what have we come to? > > Respectfully submitted, > Ben Novak > > > > > > Ben Novak > 5129 Taylor Drive, Ave Maria, FL 34142 > Telephone: (814) 808-5702 > > "All art is mortal, not merely the individual artifacts, but the arts > themselves. One day the last portrait of Rembrandt and the last bar of > Mozart will have ceased to be—though possibly a colored canvas and a > sheet of notes may remain—because the last eye and the last ear > accessible to their message will have gone." Oswald Spengler > > > > > > > > > On Sat, Dec 30, 2017 at 10:01 AM, Edwina Taborsky <tabor...@primus.ca> > wrote: >> >> Claudio - Hey, my suggestion was sincere. I suggested that his >> sister collate a number of nativity scenes, both current and historical. >> >> Then - examine the political, economic and societal environment of the >> time...and compare if/how the images reflected these realities. >> >> No semiotic analysis of the nativity scene. Instead, a >> socio-historical/cultural analysis of how the image represented the current >> era. >> >> Edwina >> >> >> >> On Sat 30/12/17 9:51 AM , Claudio Guerri claudiogue...@gmail.com sent: >> >> Auke, List, >> thanks Auke, your post is (after my first one) the only sincere attempt >> to help Peter's sister with some concrete directions. >> I am still waiting for some criticism on the method of the SN >> All the best >> CL >> >> Auke van Breemen escribió el 30/12/2017 a las 9:17: >> >> Gary, Peter, all >> >> >> >> I did not discuss the scene. I became increasingly surprised by the >> ‘method’ used in discussing the example scenery. >> >> >> >> 1. A semiotic discussion of the possibilities of a semiotic analysis >> of an image on the basis of a description in the absence of the sign >> itself >> is surprising if the sign belongs to the realm of visual >> arts/communication. >> 2. Peirce somewhere aptly remarks that it is impossible to decide the >> nature of a cloth if you only put your finger on it without moving it. >> So, >> either you take a historical or cross cultural sample of images and start >> looking for relevant semiotic differences or you concentrate on the >> process >> of the making from brief to finished product and ask what semiotic >> decisions have been made in the process of the making and whether those >> decisions improved the effectiveness of the goals aimed at. After all the >> history of the visual arts can be looked at as explorations of the >> communicative and expressive possibilities of signs. >> 3. A Peircean semiotic analysis is only (semi) formal. It may >> structure a cultural exegesis by organizing the topics dealt with, but it >> must not be confused with it for other interests than when looking for >> changes in sign use or communication habits. In this respect its role is >> similar to the role of logic or grammar. >> >> >> >> My best wishes for 2018 to all, >> >> >> >> Auke an Breemen >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> Van: Gary Richmond [mailto:gary.richm...@gmail.com] >> Verzonden: zaterdag 30 december 2017 0:32 >> Aan: Peirce-L >> Onderwerp: Re: Re: [PEIRCE-L] Nativity scenes >> >> >> >> >> >> Peter, Ben, Claudio, Edwina, Auke, list, >> >> >> >> I would tend to agree with you, Peter, that Peircean semiotics may not >> have too much to offer in the analysis of the Nativity scene example; or, >> perhaps better, that what it might have to offer is probably not >> potentially as valuable as other kinds of analyses. >> >> >> >> I would also tend to agree with you that it is probably desirable to end >> at least the Peirce-L discussion of this example while, of course, folk are >> always free to take the discussion off-list. >> >> >> >> Finally, thank you for providing the image of the Trondheim nativity >> scene. >> >> >> >> May we all have a healthy and productive 2018. Here's one of my favorite >> New Year's quotes. >> >> >> >> And now we welcome the new year. Full of things that have never been. >> >> Rainer Maria Rilke >> >> >> >> Best, >> >> >> >> Gary R >> >> >> >> >> >> [image: Blocked image] >> >> >> >> Gary Richmond >> >> Philosophy and Critical Thinking >> >> Communication Studies >> >> LaGuardia College of the City University of New York >> >> 718 482-5690 >> >> >> >> On Fri, Dec 29, 2017 at 5:59 PM, Skagestad, Peter < >> peter_skages...@uml.edu> wrote: >> >> List, >> >> >> >> I appreciate Ben's expression of sympathy, but I tend to agree with those >> who have opined that there is just not much to be said, from a Peircean >> point of view, about this analogy. >> >> >> >> I am not sure of the wisdom of continuing this thread any further, but a >> couple of listers have requested an image of the Trondheim Nativity scene, >> so here it is, attached. >> >> >> >> Best, >> >> Peter >> ------------------------------ >> >> From: Ben Novak <trevriz...@gmail.com> >> Sent: Friday, December 29, 2017 5:13:43 PM >> To: Jerry Rhee >> Cc: Auke van Breemen; Peirce-L >> Subject: Re: Re: [PEIRCE-L] Nativity scenes >> >> >> >> Dear List: >> >> >> >> I am a long-time follower of the discussions on Peirce List, and am most >> grateful for some of the discussions of Peirce's thought, which makes me >> continue to read each entry. However, I have long been wondering why there >> is so little discussion of relating Peirce's concepts and methodologies to >> concrete examples, or other 20th and even 21st century thinkers. >> >> >> >> The current discussion of Peter Skagestad's simple, practical question >> about a nativity scene in Trondheim, has been disappointing. All he asked >> was the relevance of Peirce's semiotics to a presently existing symbolic >> representation. >> >> >> >> The general discussion that has ensued seems to confirm that even the >> most frequent and seemingly most expert expositors of Peirce's thought are >> stumped by Skagestad's simple example, with seemingly little to offer in >> the way of helpful analysis to Skagestad's artist sister. >> >> >> >> Poor Peter Skagestad finally had to give up on Peirce, noting that only >> "Gene's references to both Pope Francis and G.H. Mead strike me as >> highly relevant to my question, and I will refer my sister to a few quotes >> from Mead." >> >> >> >> If ever there were an example of scholars unable to descend from their >> ivory towers of abstraction to deal with real world examples, this is a >> classic. >> >> >> >> Respectfully submitted, >> >> >> >> Ben Novak >> >> >> >> >> >> >> >> >> >> Ben Novak >> >> 5129 Taylor Drive, Ave Maria, FL 34142 >> >> Telephone: (814) 808-5702 >> >> >> "All art is mortal, not merely the individual artifacts, but the arts >> themselves. One day the last portrait of Rembrandt and the last bar of >> Mozart will have ceased to be—though possibly a colored canvas and a sheet >> of notes may remain—because the last eye and the last ear accessible to >> their message will have gone." Oswald Spengler >> >> >> >> On Fri, Dec 29, 2017 at 4:01 PM, Jerry Rhee <jerryr...@gmail.com> wrote: >> >> Auke, Peter, list, >> >> >> >> Is not “Holy Family as present-day refugees from the Middle East” image >> enough? >> >> At least surprising enough for Google. >> >> >> >> And ye tell me, friends, that there is to be no dispute about taste and >> tasting? >> >> But all life is a dispute about taste and tasting! >> >> >> >> Taste: that is weight at the same time, and scales and weigher; >> >> and alas for every living thing that would live without dispute about >> weight and scales and weigher! >> >> >> >> Best, >> Jerry R >> >> >> >> On Fri, Dec 29, 2017 at 2:29 PM, Auke van Breemen <a.bree...@chello.nl> >> wrote: >> >> Peter, >> >> >> >> Did you provide an image of what you described in your original question? >> >> >> >> I have a somewhat unusual question. My sister is writing an Art History >> thesis on nativity scenes and their contemporary relevance. An example is >> one at a street mission in Trondheim, Norway, depicting the Holy Family as >> present-day refugees from the Middle East. Now the question is what, if >> anything, might semiotics have to say about such depiction? The answer may >> be obvious, but it escapes me, at least for the moment. Any suggestions? >> >> -- >> >> >> >> Seems to me to be relevant for a semiotic art history analysis. Without >> it, it is just idly speculation on a symbol somehow pointing to an image >> that may or may not surprise us semiotically . >> >> >> >> Best, >> >> Auke van Breemen >> >> >> >> >> >> Claudio, list: >> >> >> >> I'll continue to disagree. >> >> The point is - an analogy doesn't conclude that the 'refugees nativity is >> 'just an other nativity'. One can certainly discuss the meaning of Being a >> Refugee in multiple ways - that don't involve a triadic Peircean semiotic >> approach. >> >> >> >> I don't agree that symbols/language 'isolate or exclude us from the >> world' - They symbolize the world, but, as Peirce pointed out, we can yet >> examine the hard truth, the objective non-symbolic reality of the world - >> over time. >> >> >> >> I also don't agree that "The qualities of the world enter into language >> after the language has organized its internal relations". That's smacks of >> sociolinguistics. I think that the realities of the world exist - as Peirce >> said - quite apart from what anyone thinks or says about it.. >> >> >> >> And - my point of view is that Reality 'exists' [not in the sense of >> Secondness but of Thirdness] - and I can no more escape its objective >> nature than I can escape the alphabet of this computer. >> >> >> >> My point is that a simple analogy of two or more images doesn't need and >> indeed becomes unintelligible by a complex examination by semiotics. >> >> >> >> The images of these two sets can be examined without any notion of a >> triadic process; ...indeed...we could end up implying far more into these >> two images than actually objectively exist. We've seen this already on this >> list, where one post made the nonsensical suggestion that IF one does not >> feel compassion by looking at this Refugee Nativity, THEN, one lacks the >> capacity for compassion within oneself. Can such a conclusion be justified >> by a semiosic analysis? Another interpretation could compare the 'holiness' >> of the Original Nativity with..what...an equal holiness of the Refugee >> Nativity? The isolation of these interpretations from objective reality >> can only exist in the Seminar Room and becomes trite and trivial. >> >> >> >> A basic analogy format would provide a far more realistic and less >> overly-intellectualized view. What would I suggest as an analytic method? >> Nothing to do with semiotics or even, semiology. I would consider multiple >> nativity scenes from multiple sources over multiple years and even >> centuries - and locate them, not merely within the variables of style, but >> also content -- within the economic and political realities of their era. >> That's all. >> >> >> >> Edwina >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> [image: Afbeelding verwijderd door afzender.] >> <https://urldefense.proofpoint.com/v2/url?u=http-3A__www.avg.com_email-2Dsignature-3Futm-5Fmedium-3Demail-26utm-5Fsource-3Dlink-26utm-5Fcampaign-3Dsig-2Demail-26utm-5Fcontent-3Demailclient&d=DwMFaQ&c=lqHimbpwJeF7VTDNof4ddl8H-RbXeAdbMI2MFE1TXqA&r=FDb_MiuBhz-kalFUhg0uAyMl7SzpVFxovBRZ5FwNBJY&m=8W_7KCcp8LlOzHCTwj0HdGaADRRb3PiwKn6JXl-a2kw&s=iKnlvUSQshjC9yGTeCO18eRABSXppUQrWXGoHqeEH7U&e=> >> >> Virusvrij. www.avg.com >> <https://urldefense.proofpoint.com/v2/url?u=http-3A__www.avg.com_email-2Dsignature-3Futm-5Fmedium-3Demail-26utm-5Fsource-3Dlink-26utm-5Fcampaign-3Dsig-2Demail-26utm-5Fcontent-3Demailclient&d=DwMFaQ&c=lqHimbpwJeF7VTDNof4ddl8H-RbXeAdbMI2MFE1TXqA&r=FDb_MiuBhz-kalFUhg0uAyMl7SzpVFxovBRZ5FwNBJY&m=8W_7KCcp8LlOzHCTwj0HdGaADRRb3PiwKn6JXl-a2kw&s=iKnlvUSQshjC9yGTeCO18eRABSXppUQrWXGoHqeEH7U&e=> >> >> >> >> >> >> ----------------------------- >> PEIRCE-L subscribers: Click on "Reply List" or "Reply All" to REPLY ON >> PEIRCE-L to this message. PEIRCE-L posts should go to >> peirce-L@list.iupui.edu . To UNSUBSCRIBE, send a message not to PEIRCE-L >> but to l...@list.iupui.edu with the line "UNSubscribe PEIRCE-L" in the >> BODY of the message. More at http://www.cspeirce.com/ >> peirce-l/peirce-l.htm >> <https://urldefense.proofpoint.com/v2/url?u=http-3A__www.cspeirce.com_peirce-2Dl_peirce-2Dl.htm&d=DwMFaQ&c=lqHimbpwJeF7VTDNof4ddl8H-RbXeAdbMI2MFE1TXqA&r=FDb_MiuBhz-kalFUhg0uAyMl7SzpVFxovBRZ5FwNBJY&m=8W_7KCcp8LlOzHCTwj0HdGaADRRb3PiwKn6JXl-a2kw&s=jh40wh1EF3sZz7nGwVEHqsmPcbwTG6hlG_K67hC-avs&e=> >> . >> >> >> >> >> >> >> >> >> >> ----------------------------- >> PEIRCE-L subscribers: Click on "Reply List" or "Reply All" to REPLY ON >> PEIRCE-L to this message. PEIRCE-L posts should go to >> peirce-L@list.iupui.edu . To UNSUBSCRIBE, send a message not to PEIRCE-L >> but to l...@list.iupui.edu with the line "UNSubscribe PEIRCE-L" in the >> BODY of the message. More at http://www.cspeirce.com/ >> peirce-l/peirce-l.htm >> <https://urldefense.proofpoint.com/v2/url?u=http-3A__www.cspeirce.com_peirce-2Dl_peirce-2Dl.htm&d=DwMFaQ&c=lqHimbpwJeF7VTDNof4ddl8H-RbXeAdbMI2MFE1TXqA&r=FDb_MiuBhz-kalFUhg0uAyMl7SzpVFxovBRZ5FwNBJY&m=8W_7KCcp8LlOzHCTwj0HdGaADRRb3PiwKn6JXl-a2kw&s=jh40wh1EF3sZz7nGwVEHqsmPcbwTG6hlG_K67hC-avs&e=> >> . >> >> >> >> >> >> >> >> >> >> ----------------------------- >> PEIRCE-L subscribers: Click on "Reply List" or "Reply All" to REPLY ON >> PEIRCE-L to this message. PEIRCE-L posts should go to >> peirce-L@list.iupui.edu . To UNSUBSCRIBE, send a message not to PEIRCE-L >> but to l...@list.iupui.edu with the line "UNSubscribe PEIRCE-L" in the >> BODY of the message. More at http://www.cspeirce.com/ >> peirce-l/peirce-l.htm . >> >> >> >> >> >> >> >> >> -- >> >> Prof. Dr. Arq. Claudio F. Guerri >> Facultad de Arquitectura, Diseño y Urbanismo >> Universidad de Buenos Aires >> Domicilio particular: Gral. Lemos 270 >> 1427 BUENOS AIRES >> Telefax: (011) 4553-7976/4895 >> Celular: (011) 15-6289-8123 >> E-mail: claudiogue...@gmail.com >> >> >> >> >> ----------------------------- >> PEIRCE-L subscribers: Click on "Reply List" or "Reply All" to REPLY ON >> PEIRCE-L to this message. PEIRCE-L posts should go to >> peirce-L@list.iupui.edu . To UNSUBSCRIBE, send a message not to PEIRCE-L >> but to l...@list.iupui.edu with the line "UNSubscribe PEIRCE-L" in the >> BODY of the message. More at >> <http://www.cspeirce.com/peirce-l/peirce-l.htm>http://www.cspeirce.com/ >> peirce-l/peirce-l.htm . >> >> >> >> >> > > > ----------------------------- PEIRCE-L subscribers: Click on "Reply List" > or "Reply All" to REPLY ON PEIRCE-L to this message. PEIRCE-L posts should > go to peirce-L@list.iupui.edu . To UNSUBSCRIBE, send a message not to > PEIRCE-L but to l...@list.iupui.edu with the line "UNSubscribe PEIRCE-L" > in the BODY of the message. More at http://www.cspeirce.com/ > peirce-l/peirce-l.htm . > > > ----------------------------- > PEIRCE-L subscribers: Click on "Reply List" or "Reply All" to REPLY ON > PEIRCE-L to this message. PEIRCE-L posts should go to > peirce-L@list.iupui.edu . To UNSUBSCRIBE, send a message not to PEIRCE-L > but to l...@list.iupui.edu with the line "UNSubscribe PEIRCE-L" in the > BODY of the message. More at http://www.cspeirce.com/peirce-l/peirce-l.htm > . > > > > > > > ----------------------------- > PEIRCE-L subscribers: Click on "Reply List" or "Reply All" to REPLY ON > PEIRCE-L to this message. PEIRCE-L posts should go to > peirce-L@list.iupui.edu . To UNSUBSCRIBE, send a message not to PEIRCE-L > but to l...@list.iupui.edu with the line "UNSubscribe PEIRCE-L" in the > BODY of the message. More at http://www.cspeirce.com/peirce-l/peirce-l.htm > . > > > > > > > > ----------------------------- > PEIRCE-L subscribers: Click on "Reply List" or "Reply All" to REPLY ON > PEIRCE-L to this message. PEIRCE-L posts should go to > peirce-L@list.iupui.edu . To UNSUBSCRIBE, send a message not to PEIRCE-L > but to l...@list.iupui.edu with the line "UNSubscribe PEIRCE-L" in the > BODY of the message. More at http://www.cspeirce.com/peirce-l/peirce-l.htm > . > > > > > >
----------------------------- PEIRCE-L subscribers: Click on "Reply List" or "Reply All" to REPLY ON PEIRCE-L to this message. PEIRCE-L posts should go to peirce-L@list.iupui.edu . To UNSUBSCRIBE, send a message not to PEIRCE-L but to l...@list.iupui.edu with the line "UNSubscribe PEIRCE-L" in the BODY of the message. More at http://www.cspeirce.com/peirce-l/peirce-l.htm .
