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" What we have learned from Saussure is that, taken singly, signs do not signify anything, and that each one of them does not so much express a meaning as mark a divergence of meaning between itself and other signs. Since the same can be said for all other
signs, we may conclude that language is made of differences without terms; or more exactly, that the terms of language are engendered only by the differences which appear among them. This is a difficult idea, because common sense tells us that if term A and term B do not have any meaning at all, it is hard to see how there could be a difference of
meaning between them; and that if communication really did go from the whole of the speaker's language to the whole of the hearer's language, one would have to know the language in order to learn it. But the objection is of the same kind as Zeno's paradoxes; and as they are overcome by the act of movement, it is overcome by the use of speech. And this sort of circle, according to which language, in the presence of those who are learning it, precedes itself, teaches itself, and suggests its own deciphering, is perhaps the marvel which defines language. "

Maurice Merleau-Ponty , Signs


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Maurice Merleau-Ponty quote : What we have learned from Saussure is that, taken singly, signs do not signify anything, and that each one of them does not so much express a meaning as mark a divergence of meaning between itself and other signs. Since the same can be said for all other <br />signs, we may conclude that language is made of differences without terms; or more exactly, that the terms of language are engendered only by the differences which appear among them. This is a difficult idea, because common sense tells us that if term A and term B do not have any meaning at all, it is hard to see how there could be a difference of <br />meaning between them; and that if communication really did go from the whole of the speaker's language to the whole of the hearer's language, one would have to know the language in order to learn it. But the objection is of the same kind as Zeno's paradoxes; and as they are overcome by the act of movement, it is overcome by the use of speech. And this sort of circle, according to which language, in the presence of those who are learning it, precedes itself, teaches itself, and suggests its own deciphering, is perhaps the marvel which defines language.