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This point is one that may be thought controversial, until it is realized that the meaning of the term “sign” is being extended to cover anything that might conceivably occur in thought.  Far from intending to restrict thought to a circumscribed domain of signs, it expands the definition of “sign” to encompass anything that might enter into thought, so long as this entrance into thought is understood not in the sense of being its object but as something that lends a place to it.  Properly taken, this point is tantamount to an empirical definition of the term “sign”, more like an indication of where in experience a ready supply of examples can be found.  It says that if you seek signs then look to your thoughts.

This point is one that may be thought controversial, until it is realized that the meaning of the term “sign” is being extended to cover anything that might conceivably occur in thought.  Far from intending to restrict thought to a circumscribed domain of signs, it expands the definition of “sign” to encompass anything that might enter into thought, so long as this entrance into thought is understood not in the sense of being its object but as something that lends a place to it.  Properly taken, this point is tantamount to an empirical definition of the term “sign”, more like an indication of where in experience a ready supply of examples can be found.  It says that if you seek signs then look to your thoughts.

'''Point 2.'''     Thinking is a form of conduct.

Point 2. Thinking is a form of conduct.

Conduct is action with a purpose.  Synonymous with the term "purpose", as used in this statement, is "aim", "end", "goal", or "object".  The object domain of a sign relation is the place where these objects are envisioned to be, and thinking is the action that is carried out with a view to these ends.

Conduct is action with a purpose.  Synonymous with the term “purpose”, as used in this statement, are “aim”, “end”, “goal”, or “object”.  The object domain of a sign relation is the place where these objects are envisioned to be, and thinking is the action that is carried out with a view to these ends.

Rightly taken, this point, too, is purely definitional.  It classifies thinking as a species of action that has, or is meant to have, a purpose.  In particular, thinking is the kind of action that passes from sign to interpretant sign in relation to an object.  If one wishes to object that not all that passes for thinking has any assignable purpose, and if one desires to maintain an alternative POV that recognizes forms of aimless thinking, then it is nothing more than a technical problem to translate between the two ways of thinking, reclassifing unconducive thinking as a "degenerate form" from the standpoint of the pragmatic POV.

Rightly taken, this point, too, is purely definitional.  It classifies thinking as a species of action that has, or is meant to have, a purpose.  In particular, thinking is the kind of action that passes from sign to interpretant sign in relation to an object.  If one wishes to object that not all that passes for thinking has any assignable purpose, and if one desires to maintain an alternative POV that recognizes forms of aimless thinking, then it is nothing more than a technical problem to translate between the two ways of thinking, reclassifying unconducive thinking as a “degenerate form” from the standpoint of the pragmatic POV.

Point 3. Reflection on thinking is reflection on conduct.

Point 3. Reflection on thinking is reflection on conduct.