Quotes About Interpretation

Opera aperta (The open work), published in 1962, the first of Eco's books on a modern topic and the work with which he made his name in Italy.

io devo sapere. Devo Dovete? Chi ve lo impone, ormai? Nessuno ci impone di sapere, Adso. Si deve, ecco tutto, anche a costo di capire male

Mant???n evrensel bir silah olduÄŸuna inanm??t?m her zaman; ÅŸimdiyse mant???n geçerliÄŸinin onun nas?l kullan?ld???na baÄŸl? olduÄŸunun bilincine var?yordum.

Books are not made to be believed, but to be subjected to inquiry. When we consider a book, we mustn't ask ourselves what it says but what it means

Fire is therefore too many things and – as well as being a psychological phenomenon – it becomes a symbol, and like all symbols it is ambiguous, polysemic and evokes different meanings according to the situation.

Duchamp stuck a moustache on the Mona Lisa, but he needed a Mona Lisa to stick the moustache on; and in order to deny that he was painting a pipe, Magritte had to paint a meticulously realistic pipe.

Vero Lettore è chi capisce che il segreto di un testo è il suo stesso vuoto.

through witty riddles and unsuspected metaphors, though ti tells us things differently to the way they are, as if it were lying, it actually obliges us to examine them more closely, and it makes us say: Ah, this is just as things are, and I dint know it.

Symbol sometimes of the Devil, sometimes of the Risen Christ, no animal is more untrustworthy than the cock.

Dire che un testo virtualmente non ha limiti non significa che ogni atto interpretativo possa avere un esito felice. Per

Her ÅŸeyin, hiçbir ÅŸey anlamayan birinin sözcükleri arac?l???yla anla??lmas?n? saÄŸlamak.

The task of general semiotics is that of tracing a single formal structure which underlies all these phenomena, this structure being that of the inference which generates interpretation. The task of specific semiotics, on the other hand, will be that of establishing—according to the sign system in question—the rules of greater or lesser semiotic necessity for inferences (institutionalization rules).

The understanding of signs is not a mere matter of recognition (of a stable equivalence); it is a matter of interpretation.

Metaphors can be read according to multiple interpretations; yet these interpretations can be more or less legitimated on the grounds of an underlying encyclopedic competence.

no theory of hermeneutic legitimation can be indeed legitimate if not by the process of hermeneutic reading… At the origin of the hermeneutic practice, there is a circle; it does not matter how holy or how vicious.

Whenever a poet or preacher, chief or wizard spouts gibberish, the human race spends centuries deciphering the message.

Astfel este magia vorbirilor omeneÅŸti, care prin înÅ£elegere omeneasc? însemneaz? adesea, cu sunete egale, lucruri deosebite.

The good of a book lies in its being read. A book is made up of signs that speak of other signs, which in their turn speak of things. Without an eye to read them, a book contains signs that produce no concepts; therefore it is dumb.

Estoy persuadido de que el mundo es un enigma benigno, que nuestra locura vuelve terrible porque pretende interpretarlo con arreglo a su propia verdad.

At times this can be so. Often books speak of other books. Often a harmless book is like a seed that will blossom into a dangerous book, or it is the other way around: it is the sweet fruit of a bitter stem. In reading Albert, couldn't I learn what Thomas might have said? Or in reading Thomas, know what Averroës said?

Let us forget for a moment that some of these false tales produced positive effects, while others produced horror and shame. All created something, for better or worse. Nothing in their success is inexplicable. What represents a problem is rather the way they managed to replace other tales that today we consider true.

Binele unei c?rÅ£i const? în a fi citit?. O carte este f?cut? din semne, care vorbesc de alte semne, carele, la rândul lor, vorbesc despre lucruri. F?r? un ochi care s? le citeasc?, o carte poart? semne care nu produc concepte, ÅŸi deci mut?.

Ya te he dicho que el límite entre el veneno y la medicina es bastante tenue, los griegos usaban la misma palabra, pharmacon, para referirse a los dos.

What is frequently appreciated in many so-called symbols is exactly their vagueness, their openness, their fruitful ineffectiveness to express a 'final' meaning, so that with symbols and by symbols one indicates what is always beyond one's reach.