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The philosophical point of view called “pragmatism” takes a particular position on the relation of thoughts to signs, and this determines a particular method of approach to the nature of thinking.  To preview here what is presented in detail later, the pragmatic point of view involves:  (1) an assertion that thoughts are a special case of signs, (2) a theoretical definition of signs in terms of sign relations, and (3) a corresponding approach to the nature of thought as “praxis”, in other words, of thinking as a process, or inquiry as a form of conduct.

The philosophical point of view called “pragmatism” takes a particular position on the relation of thoughts to signs, and this determines a particular method of approach to the nature of thinking.  To preview here what is presented in detail later, the pragmatic point of view involves:  (1) an assertion that thoughts are a special case of signs, (2) a theoretical definition of signs in terms of sign relations, and (3) a corresponding approach to the nature of thought as “praxis”, in other words, of thinking as a process, or inquiry as a form of conduct.

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When I say that they are more thoughtful, I don't mean to imply that they acquire powers of ratiocination.

Daniel Quinn, Ishmael, [DQ, 11]

<p>When I say that they are more thoughtful, I don't mean to imply that they acquire powers of ratiocination.</p>

| align="right" | Daniel Quinn, ''Ishmael'', [DQ, 11]

The way that reflection turns action into depiction and description, how it gives a sign to the act and provides a code for its /future conduct, is the chief mystery of the whole process of reflection.  Expressed in the substantive fashion that the " ionized" character of "reflection" permits, this riddle arises from wondering how a reflection on the action can be transubstantiated as a sign of the action and resurrect itself in a code of the conduct.  In other words, how does a signification calling for an interpretation arise from the very interruption of its full transmission, the comical section of its secular extension, the transient abdication of its permanent tradition, ..., or the discrete truncation of a continuous conduction?

The way that reflection turns action into depiction and description, how it gives a sign to the act and provides a code for its future conduct, is the chief mystery of the whole process of reflection.  Expressed in the substantive fashion that the &ldquo;-ionized&rdquo; character of &ldquo;reflection&rdquo; permits, this riddle arises from wondering how a reflection on the action can be transubstantiated as a sign of the action and resurrect itself in a code of the conduct.  In other words, how does a signification calling for an interpretation arise from the very interruption of its full transmission, the comical section of its secular extension, the transient abdication of its permanent tradition, &hellip;, or the discrete truncation of a continuous conduction?

But the tiger you see madly pacing its cage is nevertheless preoccupied with something that a human would certainly recognize as a thought.

But the tiger you see madly pacing its cage is nevertheless preoccupied with something that a human would certainly recognize as a thought.

Daniel Quinn, Ishmael, [DQ, 11]

Daniel Quinn, Ishmael, [DQ, 11]