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Gold as it was, is, shall be evermore:
Prime nature with an added artistry —
No carat lost, and you have gained a ring.
What of it? 'T is a figure, a symbol, say;
A thing's sign: now for the thing signified.
--
Book I : The Ring and the Book.

 

Robert Browning

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This 'Improv' sign is all over, all the improvs have it, and in Tempe, Arizona, the sign is made out of gold. I swear to God. And the dude wasn't gonna pay me, so I stole the 'M', 'cause the 'M' seems like it weighs the most. Followed by the 'R'. Then the 'P'. The 'P' was one little thing away from being as heavy as the 'R'. So I had a gold 'M', and I asked the guy if he'd like to buy a Gold 'M'. He said "No, what the f**k do I want a gold 'M' for?" "Well how 'bout a gold 'W'?" {pause for laughter} I had a bad set here last night, and they added an 'E' to the end of the sign.

 

Mitch Hedberg

 

The present age... prefers the sign to the thing signified, the copy to the original, fancy to reality, the appearance to the essence... for in these days illusion only is sacred, truth profane.

 

Ludwig Andreas Feuerbach

 

I was asked to collect information where the symbols of our Banner of Peace could be found. It turned out that the symbol of the Holy Trinity has been scattered all over the world. This has been explained in various ways. Some say it means the past, present and future, bound by the ring of eternity. Others find it more palatable to explain it as religion, knowledge and art in the ring of Culture. Obviously there were various explanations already in the ancient times, but the symbol, the sign itself had become fixed all over the world. ... You can find it on the ancient icon in Bar depicting St.Nicholas. The same is on the centuries-old image of St.Sergius. It is on the image of Holy Trinity. It is on the coat of arms of Samarkand. It is on ancient Ethiopian and Coptic antiquities. It is on Mongolian rocks. It is on Tibetan rings. The steed of happiness on the Himalayan Mountains passes bears the same flaming sign. It is on all the brooches of Lahuli, Ladakhi and Himalayan Mountains. It is on Buddhist banners. Going back to the Neolithic depths we can find the same sign in the ornaments decorating their pottery. ... And that is why the symbol was chose for all uniting Banner as the symbol that has passed through centuries, more exactly — millennia. The symbol was not a mere decorating ornament all over, it bore a very special meaning. Collecting all its images together, we might prove that it is the most extensively spread and ancient one among all the symbols of mankind. No one can claim that it belongs but to one religion or is based on the only one folk-lore. It would be very beneficial to glance at the evolution of human consciousness in its variegated forms.

 

Nicholas Roerich

 

That's the trouble, a sex symbol becomes a thing. But if I'm going to be a symbol of something, I'd rather it be sex than some of the things we've got symbols of... I just hate to be a thing.

 

Marilyn Monroe

 

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.

 

Richard Weaver