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Sign as he is always reliable or,or probable, should find its own space inside knowledge.In the XVI century, was of the opinion that things are endowed withsigns in order for people to be able to reveal their secrets, theirnature and their virtues; but this discovery meant onlythe ultimate viability of characters, the justification of their existence;it meant their best and definitely the bestuse. However, the signs did not need to beknown to exist: even if theyremained dumb and if no one ever did not take them, theydidn't lose anything in your existence. Not the knowledge, and the language of thingsclaimed signs in their signifying function. Since the XVII centurythe entire area of the sign is distributed between reliable andprobable; in other words, here already there is no place unknownmark, no dumb mind not because people like to ownall possible signs, but because the sign is thereso far as known the possibility of substitution relationshipsbetween two already known elements. The sign doesn't expectpassively coming who can know: it is alwaysis constituted only by the act of cognition. This is where knowledge breaks off its old kinshipwith divination (divinatio). Divination had always assumedthe signs that preceded him: so that the knowledge entirelywas placed in the gaping open or confirmed or secretlypassed character. In his task was the identification of languagepreviously entered by God into the world; it is in this sensedue to the significant implications it is prophesied, and itprophesied o divine (divin). Now sign startsor mean only inside knowledge; namely his signnow borrows its certainty or its probability. Andif God still uses signs to speak to us throughthrough nature, he is thus our knowledge ofand relationships that are established between impressions toto establish in our mind the relation values.
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