At that time, there were very few people from other places, let alone three beautiful little girls like that. So the boys in town are like crazy, every day here guarding my hotel, waiting for three beautiful city girls. You must know that, at that time, if you marry a city girl, this will be a love story that will make your home shine.To make those girls happy, the boys in town immediately gave up all their capital. Among them, the most willing to play is the two boys of the Ly family in the west of the town. The Ly family's second young man was handsome, capable of working, and had a smart mind, so he quickly became friends with the three girls.

This book attempts to solve the question whether semiotics is a methodology as is generally held and if the studies of meaning and the mind can shed light on a series of metaphysical issues, so that the edifice of semiotics could be erected on a philosophical ground. It proposes that a philosophical semiotics is, by necessity, a semiotic phenomenology about the construction of the “world of meaning” by signs, and any discussion about semiotics has to proceed around two core issues: meaning and the mind. This book particularly exemplifies the semiotic connections in various schools of traditional Chinese philosophies. In the “Pre-Imperial Age” (before BC 300), there emerged an abundance of semiotic thinking in China, from Yijing the first sign system that aims to explain everything in the world, to the Namists’s subtle argument about the form of meaning, from the Yin-Yang/five elements of the Han, to the “Things are non-existent while mind is non-non-existent” principle of the Vijñāptimātratāsiddhi School of Buddhism in the Tang, and from the Sudden Revelation of Chan Buddhism to the “Nothing outside the mind” endorsed by the Mindist Confucianism in the Ming. The mighty trend of philosophical heritage provides rich food to our understanding of the form of meaning.