Signs

During the past two decades, the body of empirical research on warning design and evaluation has grown. Consequently, there are now basic principles and guidelines addressing warning design (e.g., signal words, color, symbols, and text/content), placement (e.g., location within product instructions), and how to enhance the usability of designs by considering factors internal to the user (e.g., beliefs, perceptions of risk, stress). Similarly, evaluation methods have been developed that can be used to measure the effectiveness of warnings such as the degree to which warnings are communicated to recipients and the degree to which they encourage or influence behavioral compliance. An overview of the empirical literature on warning guidelines and evaluation approaches is provided. Researchers, practitioners, and manufacturers can use these guidelines in various contexts to reduce the likelihood that injury and product damage from exposure lo a hazard will occur.

In the last two decades, there has been heightened interest from industry, government and consumers regarding the effectiveness of warnings, and this interest has corresponded with an upsurge of research on the topic.  This book provides a comprehensive review and analysis of major issues in the theory, research, and applications of warnings and risk communication.  Its contributors include leading US and international experts.
Warnings and Risk Communication begins with a section containing an overview chapter introducing the area and telling some of its history.  This is followed by a chapter describing a communication-human information processing (C-HIP) model that serves as a theoretical framework and an organizational basis for the research literature presented in subsequent chapters.  The second section describes methods for investigating warning effectiveness issues.  Techniques on how to conduct research measuring the effects of warning at intermediate processing stages (such as attention and comprehension) and on behavioral intentions and compliance are detailed.  The third section consists of seven chapters based on the stages of the C-HIP model, with each chapter reviewing the associated warning research and theory.  The fourth section provides practical guidance for developing effective warnings.  Standards, regulations and guidelines are discussed, and procedures for developing and testing warnings are presented.  In the fifth section, the book concludes with two chapters addressing forensics issues.  Legal concerns in warning design and failure to warn are examined, and the role of the warnings expert witness in litigation is described.
Warnings and Risk Communication is an authoritative sourcebook on the theory, research and applications in the field.  It provides a resource for professionals and academics in diverse domains that range from human factors/ergonomics, engineering psychology, marketing, and design, to industry, government, and litigation.  Improving occupational and consumer safety is the book's foremost goal.

Rjabchikov, Sergei V., 1999. Utrachenny klyuch k pis’mennosti ostrova Paskhi. In: Y.A. Sorokin and A.M. Kholod (eds.) Versii antropotsentrizma (materialy III mezhdunarodnogo simpoziuma “Chelovek: yazyk, kul’tura, poznanie”, 27-28 aprelya 1999 goda, g. Krivoi Rog, Ukraina).  Moscow – Krivoy  Rog: The Institute of Linguistics of the Russian Academy of Sciences; the Saksagani Library, pp. 89-91.

Keywords: Easter Island, Rapanui, Rapa Nui, Polynesia, rongorongo, script, writing, hieroglyphic script, folklore, Austronesian

this is the final pre-publication version .... n this chapter, I aim to consider resilience within the neo-colonial circumstances that Warlpiri people, the Australian Indigenous people I have been conducting research with since the mid-1990s, find themselves in today. I am interested in the meanings of resilience in Warlpiri people’s lives, what forms it may take, and whether and how it may be recognized by the anthropologist as well as by those against whom it may be practiced. Clearly, these are questions of considerable proportions and in order to keep focused, I will explore them here through one single case study: local responses (Warlpiri, non-Indigenous and wider...

https://www.jstor.org/stable/j.ctvw04bg3

This chapter introduces several major warning-related concepts. Topics include the plll'poses of warnings and their place in the hazard control hierarchy. The who, what, when and where of warnings are described, followed by a discussion of the concepts of hazard control hierarchy and warning systems. A table of generalized design guidelines derived from the warning literature is presented. Lastly, testing using participants from the target population is recommended to verify warning effectiveness.

This paper examines the general shift in feminist scholarship from the use of the concept of patriarchy to the concept of intersectionality from a transnational feminist perspective. First, it reviews some central critiques of patriarchy (the problems of unidimensionality, universality, and tautology), and then examines intersectional scholarship that emerged in response. Reviewing research applications of intersectionality since the year 2000, it argues that these applications constitute an ‘incomplete revolution’ in the concept of patriarchy. That is, it argues that unrecognized problems with the concept of patriarchy continue to haunt contemporary intersectional applications. Specifically, intersectional scholarship tends to suffer from the ongoing legacy of patriarchy’s reification of nation-state borders and its failure to interrogate the significance of cross-border processes for shaping gender relations and identities. Next, examining the ‘classic’ and ‘modern’ patriarchies of early modern and modern Europe, both of which are well-recognized in the feminist literature, it demonstrates the cross-border dimensions of these patriarchies, particularly their importance for imperial and colonial processes. It also discusses contemporary patriarchies in the anti-colonial and postcolonial world in similar transnational perspective. It argues that many of the patriarchies that are today discussed as domestic patriarchies—often in quite complex ways, via the language of intersectionality—are actually embedded within deep transnational histories that must be recognized and interrogated.

How do images achieve meaning and relevance? Using the large-format drawings by artist Toba Khedoori as a basis, Monika Leisch-Kiesl’s study explores the tension between semiotic and phenomenological theorems. The author investigates the specific qualities of drawing in an examination of the 1990s and 2000s and asks: How does an image become a sign? This permits, or even evokes, a contextualization with manifold social and cultural correlations. Her second question – How does a sign become an image? – implies a specific form of attention. Jacques Derrida’s concept of brisure – “hinge,” as he introduced it in De la grammatologie – leads to a conversation between the images of Khedoori and the texts of Derrida and opens up an area of reflection “in the blank space of the inter-text” / “dans le blanc de l’entre-texte.”

https://www.leisch-kiesl.com/zeichensetzung/

This paper argues that the analysis of specific forms of popular culture and of the Chinese media, are important phenomena to study if one wants to get insights into the socio-cultural circumstances that characterized China during the 1990s and 2000s. The transformations in the everyday life caused by the opening to global capital, and the development of the media and information technologies, along with the overwhelming use of TV, computer technologies, videorecorders, digital photocameras, the increasing use of the Internet, and the consequent growth in the communication of informations, capital and people, all these factors and many others, strongly contributed to a decisive and rapid social transformation which brought to a world of confusion, tensions and contradictions that both national myths and nationalism attempted to cope with.

Aristotle’s theory of language is studied with regard to the possibility of saying what does not exist, either because one can express falsity, or because one can truthfully speak of non-existent. According to Aristotle, symbol and sign are not the same: the symbol is a kind of sign, an articulated linguistic sign. Convention is, in a formal sense, the relation of significance from the meaning to the sign, in a material sense, it is the result of the agreement between our experience of the world and the world itself. The relationship that links thought to things cannot be similarity, because if the object is not there, thought cannot look like anything, it should rather be a relation of representation. Πράγματα include entities, but do not exclude non-entities. Taking the example of τραγέλαφος, it may be argued that μὴ ὄντα are both extra-mental and different from absolute nothing.

... cities and towns; Reh (2004) has scrutinised the linguistic landscape of Lira Municipality, Uganda, with special regard to the readership of multilingual signs; Collins and Slembrouck (2004) discuss variable ways of perceiving and construing multilingual shop signs in immigrant ...

Umberto Eco (1975; 1985) has invariantly maintained that specular images have no semiosic status, basically because they stand in front rather than instead of an object. In his Kant and the Platypus (1997), Eco returns offering reasons to exclude specular images from signs, and definitely classifies mirrors as visual prosthetic devices. In this paper I argue that Eco is partly right and partly wrong. He is right inasmuch as he claims that seeing an object in a mirror must count as a case of seeing that object rather than as a case of seeing a sign of that object (or, a sign standing for a propositional content about that object). The only reason why we should agree with Eco on this point, however, is that otherwise we would be forced to admit that also when we see the object in normal visual perception, with no mirror involved, what we really see is a sign. But then Eco is wrong because he does not acknowledge that, although mirror phenomena do have no semiosic status per se, they may acquire it by taking advantage of independent sign-functions – thus coming to be part of what I call parasiticly semiosic phenomena. Specifically, since an object that is visually perceived in a mirror may appear to have some spatial or topological properties that the real object does not possess, it is sufficient for the mirror phenomenon to exploit an independent sign-function whose expressions admit spatial or topological properties among their distinctive traits in order for it to become fully (though parasiticly) semiosic.

This research investigates how icons evolved throughout the history as a fundamental part of the mobile user interface design, the connection between icons’ visual representations and audience’s perception, the functional role of icons in the interaction between the user and the portable smart device, and their conceptual definition on the Graphical User Interface is examined by considering the location and its significance.
“Wish Tree Application”, which is designed as an artwork project for this thesis disputes the interaction between the codes that icons carry on while they are being designed and the audience’s perception by embodying it.
Keywords: Graphical User Interface (GUI); Icon; Icon Recognition; Visual Representation; Human Computer Interaction (HCI); Mobile Interaction

Adnan Oktar (Harun Yahya)

Throughout history, human beings have understood the majesty of the mountains and the vastness of the heavens, even through the use of their primitive methods of observation. Though, they mistakenly thought these things would exist forever. This superstitious belief formed the backbone of polytheist and materialist Greek philosophies, and of the deviant religions of Sumer and Egypt.

The Qur'an tells us that those who believe this are in grave error. One of the things that Allah (God) reveals in the Qur'an is that the universe has been created and that it will come to an end. The universe will, as will human beings and all other living things, come to an end. This ordered world, which has functioned perfectly for billions of years, is the work of our Lord, Who created everything, though it will come to a grand end at His command, and at a time that He has determined.

The appointed time when the universe and every creature in it, from microorganisms to human beings, including stars and galaxies, will come to an end, is called the "Hour" in the Qur'an. This "Hour" refers to not just any hour; but is a word used specifically in the Qur'an to refer to that time when the world will come to an end.

Along with the announcement of the end of the world, the Qur'an contains detailed descriptions of the process of that event: "When the sky bursts open," "When the oceans surge into each other," "When the mountains are pulverized," "When the sun is compacted in blackness…" The horror and panic that people will experience at this dreadful calamity is related in detail in the Qur'an; the verses emphasize that there will be no escape and no place to hide. What we can conclude from this that the end of the world will be a catastrophe such as the world has never experienced before. Details of that even may also be found in other books of ours entitled, The Day of Resurrection, Death Resurrection Hell. This present book will treat the events that will happen as the Last Day approaches.

First, it must be stated that it is clear from a number of verses of the Qur'an, that the subject of the inevitable end of the world has excited interest in every period of history. In certain verses, it is related that people had asked the Prophet Muhammad (saas) about when the end of the world would come:

They will ask you about the Hour: when is it due? … (Surat al-A'raf: 187)

They ask you about the Hour: "When will it come?"  (Surat an-Nazi'at: 42)

Allah commanded the Prophet (saas) to answer this question in the following way: "… Knowledge of it rests with my Lord alone..."  (Surat al-A'raf: 187), meaning that only He knows the date of the Hour. Furthermore Allah has revealed in the Qur'an that He will grant this hidden knowledge to those Messengers whom He wills:

He is the Knower of the Unseen, and does not divulge His Unseen to anyone – except a Messenger with whom He is well pleased, and then He posts sentinels before him and behind him.  (Surat al-Jinn: 26-27) Allah has revealed us that He had not kept that knowledge completely out of the reach of humans with the words "I almost keep it from the knowledge of others." (And Allah knows the truth.)

The Hour is coming, I almost keep it from the knowledge of others so that every self can be repaid for its efforts. (Surah Ta-Ha: 15)

Nobody can have knowledge of the Last Hour unless Allah wills otherwise. However, one can make an estimate as to its century based on the hadiths of the Prophet (saas) and signs in the Qur'an, and say, "the Last Hour will come when there are no believers left and disbelief reigns." As a matter of fact, the great ahl al-Sunnah scholars al-Barzanji and as-Suyuti state, based on the hadith of the Prophet (saas), that the life span of the Ummah will not exceed the Islamic year 1500, in other words it will end before Islamic 1600s. Bediuzzaman Said Nursi says, again according to the information given in the hadith, that Muslims will remain on Allah's true path and will be victorious until around Islamic year 1506 with the Last Hour probably taking place in 1545 (2120 according to the Gregorian calendar).

There are many verses that tell of the Hour, and when we examine them we encounter a great truth. The time of the Hour is not indicated in the Qur'an, but those events that will happen prior to it are described. In one verse Allah relates that there are several signs of the Hour:

What are they awaiting but for the Hour to come upon them suddenly? Its Signs have already come. What good will their Reminder be to them when it does arrive?  (Surah Muhammad: 18)

depictions Abstract depictions were defined as symbols by Lindqvist (1941), particularly those shapes which he called roundels and spirals. Lindqvist (1941) referred to the scholars Gabriel Gustafson, born in 1853 in Visby (Gotland) and Frederik Nordin, born in 1852 in Västkinde (Gotland), who were convinced that the swirls drawn on the stones represent the sun, because of the importance of the sun in religious cults of earlier cultures. Kreutzner (1988) stated that without any doubt the designs of early Gotland stones were copies of late Roman, Spanish and Frankish memorial stones, which explains the great similarity of the iconography. Lindqvist himself appeared sceptical; however, he investigated similar depictions on older monuments from other European areas. One of two stone sledges from León on the river Duero in Spain (fig. 54a and b) presents illustrations of one larger and two smaller swirls, in association with the sickleshaped depiction of a half moon. The roundels in thi...

The main aim of this brief and purposely radical essay is to investigate further possibilities for empirical research in natural classification of semiosis (signs as wholes). Before introducing emon – a missing term in the taxonomy of signs – we make a distinction between the natural and artificial, and between the taxonomic and meronomic classifications of signs. Natural classifications or typologies are empirically based, while artificial classifications do not require empirical test. Meronomy describes the relational or functional structure of the whole (for instance triadic, circular, etc. composition of sign), while taxonomy categorizes individuals (individual signs). We argue that a natural taxonomy of signs can be based on the existence of different complexity of operations during semiosis, which implies different mechanisms of learning. We add into the taxonomy a particular type of signs – emonic signs, which are at work in imitation and social learning, while being more complex than indexes and less complex than symbols. Icons are related to imprinting, indexes to conditioning, emons to imitating, and symbols to conventions or naming. We also argue that the semiotic typologies could undergo large changes after the discovery of the proper mechanisms or workings of semiosis.

Sign Systems Studies 47(1/2), 2019, 88–104

Hypokalemia is one of the most frequent electrolyte disorders found in clinical practice. Clinical manifestations include a wide range of signs and symptoms; hence, it can be expressed as a heterogeneous clinical picture, ranging from an asymptomatic manifestation to cardiac arrest [1]. Among these entities, uncommon illnesses do exist, and they must be kept in mind to avoid an incorrect diagnosis. One of these conditions is hypokalemic periodic paralysis (HPP), a rare disorder characterized by episodes of extreme muscle weakness that can progress to paralysis [2].

It is often thought that consciousness has a qualitative dimension that cannot be tracked by science. Recently, however, some philosophers have argued that this worry stems not from an elusive feature of the mind, but from the special nature of the concepts used to describe conscious states. Marc Champagne draws on the neglected branch of philosophy of signs or semiotics to develop a new take on this strategy. 

The term “semiotics” was introduced by John Locke in the modern period – its etymology is ancient Greek, and its theoretical underpinnings are medieval. Charles Sanders Peirce made major advances in semiotics, so he can act as a pipeline for these forgotten ideas. Most philosophers know Peirce as the founder of American pragmatism, but few know that he also coined the term “qualia,” which is meant to capture the intrinsic feel of an experience. Since pragmatic verification and qualia are now seen as conflicting commitments, Champagne endeavors to understand how Peirce could (or thought he could) have it both ways. The key, he suggests, is to understand how humans can insert distinctions between features that are always bound.

Recent attempts to take qualities seriously have resulted in versions of panpsychism, but Champagne outlines a more plausible way to achieve this. So, while semiotics has until now been the least known branch of philosophy ending in –ics, his book shows how a better understanding of that branch can move one of the liveliest debates in philosophy forward.

Semiotics (sometimes spelled “semeiotic”) is the name first given by John Locke, and later reprised by Charles S. Peirce, for the “doctrine of signs,” or the study of how some things can stand for other things to still other things. This deliberate inquiry can be contrasted with “folk semiotic” accounts, which assume that there is some intrinsic feature about, say, the human voice or a painted board that makes them capable of signifying. Such a naive assumption does not withstand serious scrutiny. From a philosophical standpoint, what makes something a sign is an involvement in a specific sort of triadic relation. This relation is found in human/nonhuman and deliberate/nondeliberate signs alike. Semiosis, the action of signs, is what permits communication, but it is wider than communication. For example, if while in an adjacent room I smell that the turkey in the oven is ready, my pet dog can smell it too, and the turkey is not trying to “tell” us anything. But if the cook in the kitchen tells me it is ready, I receive that message, while my dog hears the sounds but is none the wiser (in contemporary semiotic parlance, my dog and I couple our Umwelten via indices, but the symbols at hand generate interpretants only in my anthroposemiosis). In spite of the fact that it has a long and distinguished history (especially during the medieval period), general inquiry into signs became an organized research program only in the mid-20th century. Today, in addition to philosophers, semiotics attracts a wide range of scholars, such as ethologists, cognitive scientists, linguists, art historians, logicians, media theorists, literary critics, computer programmers, biologists, sociologists, and so on. From a methodological standpoint, then, parochialism is not an option. The scholarly literature can nevertheless be fruitfully divided into theoretical and applied strands. Not surprisingly, most philosophers drawn to semiotic questions work in the former strand. Semiotics is not to be confused with “semiology,” a (now largely defunct) project that originated in the lectures of the linguist Ferdinand de Saussure and which was active in the 1960s, mainly in France. Semiotics, by contrast, is a vibrant tradition that continues to flourish worldwide. Although some persist in employing the term “semiotics” when discussing narrow studies that focus exclusively on cultural codes, such terminological misuse masks the fact that a study of signs is broader than a study of language. A sustained philosophy of signs, then, promises (as Locke initially surmised) to yield truly novel insights.

PARTE I: LA PROTECCIÓN GENERAL DE LOS SIGNOS RELIGIOSOS
I.I. NOCIONES GENERALES
I.II. PRINCIPIOS GENERALES DE SIGNOS DISTINTIVOS
I.III. LA TITULARIDAD DE LOS SIGNOS. SISTEMAS DE ADJUDICACIÓN
I.IV. FORMAS DE PROTECCIÓN DE LOS SIGNOS DISTINTIVOS RELIGIOSOS
I.V. CONCLUSIONES PRELIMINARES DE LA PARTE I

PARTE II: LA PROTECCIÓN DE LOS DISTINTIVOS CRISTIANOS Y CATÓLICOS
II.I. ELENCO DE SIGNOS RELACIONADOS CON LA IGLESIA CATÓLICA
II.II. DISTINTIVOS CRISTIANOS
1. La palabra “cristiano”
2. El signo de la Cruz
3. Otros distintivos cristianos
II.III. DISTINTIVOS DE LA IGLESIA CATÓLICA
1. Las cuatro notas de la Iglesia como signos distintivos laicos
2. “Una”
3. “Santa”
4. “Católica”
5. “Apostólica”
6. “Romana”
7. Signos papales
7.1. Signos institucionales del Romano Pontífice
a) Los títulos pontificios
b) Heráldica pontificia
c) Vestimenta y utensilios papales
7.2. Signos personales del Romano Pontífice
a) Nombre del Pontífice
b) Escudo y lema papal
c) Voz, imagen e identidad del Pontífice
8. Distintivos ocasionales
II.IV. DISTINTIVOS VATICANOS
1. El nombre del Estado
2. Emblemas estatales (bandera, himno, sellos, moneda, etc.)
2.1. Escudo de armas
2.2. Bandera vaticana
2.3. Sello del ECV
2.4. Otros distintivos oficiales
3. Direcciones y otros distintivos ocasionales
II.V. CONCLUSIONES PRELIMINARES DE LA PARTE II

PROPUESTAS CONCLUSIVAS
I. SOLUCIONES A LOS PROBLEMAS DE LAS DENOMINACIONES DE LAS DIVERSAS CONFESIONES RELIGIOSAS
II. SOLUCIONES A LOS PROBLEMAS DE LOS DISTINTIVOS CATÓLICOS
1. Consolidar la protección de los signos distintivos actuales
2. Mejorar la gestión interna del uso de los signos distintivos
3. Crear nuevos signos distintivos
4. Dedicar tiempo a la defensa de los signos distintivos