EL TUPÉ Y EL PELADO AL CERO. CÓMO SE FORMAN METÁFORAS SOCIO-PERCEPTIVAS

Existen falsificaciones en la indumentaria completamente ineficaces pero que son consideradas eficaces por consenso social. La peluca, usada por convención social en el siglo XVIII, no era en absoluto semejante a verdaderos cabellos: correspondía a los cabellos por un código social. Enmascaramientos de este tipo son las rubias de botellazo, tan difundidas en los pueblos mediterráneos y de color, los tacones altos, los labios de silicona y artificios semejantes que fingimos aceptar como naturales. En el siglo XX, un papel de este tipo lo ha desempeñado una variedad del tupé realizada específicamente como una estratagema consistente en peinar los cabellos laterales o frontales para cubrir la calvicie de la coronilla. Este tipo de tupé, que de ahora en adelante denominaremos cruzado1, se ha formado paulatinamente con la costumbre de cruzar o alargar el pelo. Con el expandirse de la calvicie el tupé es alargado hasta atravesar la rosácea coronilla con láminas sutiles o con un velo vaporoso. El cruzado no sustituye a los cabellos perdidos, pues se ve estupendamente que el cruzado no es cabello. No es un postizo como la peluca o el bisoñé. El cruzado muestra claramente que la persona es calva. El cruzado no sustituye, cubre la calvicie parcialmente a la vista. El cruzado es considerado socialmente como "cabello". ........... Ver artículo complet

Linguaggio e vestito: Roland Barthes e Charles Peirce

Roland Barthes proposed to apply Saussure's theory of language to dressing. Barthes's approach worked well enough when considering clothes as expressions or significants but some problem emerged if one attempted to study their meaning. Barthes himself and others researchers noticed that, though dressing is quite easy to describe as a syntactic system, when coming to semantic units and their relationships, there is a strong evidence of a general lack of meaning. The notion of phatic communication was defined by Roman Jakobson but he found the concept in Bronislaw Malinowski. Malinowski seemed a bit inconsistent when he wrote that the meaning of phatic communication is irrelevant, yet phatic communication is one of "the bedrock aspects of man's nature in society". This implies that communication can be very important regardless of its meaning. How can this be? Malinowski referred to language "as a mode of action", and we will take this pragmatic hint as a link to Charles Peirce. In Peirce, in fact, we find no reflection on dressing. Only in a paragraph from an essay written in 1901, we have the description of an abductive inquiry performed on a person by means of her dress and countenance. The excerpt is coherent with Peirce's theory: dressing elements, and body traits as well, are signs that produce interpretants. In such an interpretive frame, the mass of phatic communication produced by self-presentation behaviour, including dressing, can be explained as semantically negligible but socially important

Qualità pure

Breve apologo sulla teoria di M. Bonfantini e quella di C. S. Peirc

Umberto Eco and Charles Peirce: A slow and respectful convergence

The aim of the essay is to link Eco\u2019s theory of the Encyclopedia as regulative hypothesis with his theory of interpretation, by evidencing the intrinsic dynamic character of the encyclopedic model. Eco adopts Peirce\u2019s view of semiosis as a flow of interpretants, but the notion of semantic model is not to be found in the work of the American. Eco is thus attracted by the challenge of combining the process-based model of interpretation and the formal model of semantic system. The attempt meets with some difficulties due to the difference between the two approaches. Yet, it is argued that this attempt opens a fascinating landscape to future research

Ugo Volli (“Fine del secolo della moda”, introduzione a Block Modes, Milano, Lupetti, 1998

Da utilizzare per le lezioni introduttive del I anno del CdS CLA

Charles Sanders Peirce e il pragmatismo

La rivista costituisce una serie enciclopedica di 22 volumi (sinora pubblicati) sulla storia della civilt\ue0 europea diretta da Umberto Ec

Da Peirce a Sennett: pragmatismo e progetto

Questo saggio delinea un percorso che parte dal problema della costruzione delle opinioni o credenze. Riprendendo Peirce, il realismo si rileva implicito nel metodo scientifico e conduce a una posizione pragmatista. Il pragmatismo viene porta all'idea di progetto come paradigma di un fare sociale e politico. Il pragmatismo appare, nell'opinione dell'autore, una posizione pi\uf9 feconda del realismo negativo come esemplificato tra gli altri da Umberto Eco.1 Si presenta brevemente, a tal proposito, il nuovo pragmatismo nella teoria di uno dei maggiori rappresentanti, Richard Sennett. Infine, una breve conclusione rilancia alcuni concetti di una semiotica dialogica, pragmatica e progettuale

Is There Abduction in Aristotle? Peirce, Eco, and Some Further Remarks

In several places of the Collected Papers, Peirce states that Abduction, or adoption of a Hypothesis, the form of inference he has discovered and described, could be found in Aristotle, though not fully developed. Umberto Eco (1983), investigates, following Peirce, the presence of abductive elements in Aristotle, and extends Peirce\u2019s scope, finding more traces of hypothetical logic. The purpose of this article is to extend and refine the inquiry, trying to answer the question \u201cDid Aristotle know Abductive reasoning?\u201