The nature and function of language as Man's chief vehicle of communi cation occupies a focal position in the human sciences, particularly in philosophy. The concept of 'communication' is problematic because it suggests both 'meaning' (the nature of language) and the activity of speaking (the function of language). The philosophic theory of 'speech acts' is one attempt to clarify the ambiguities of 'speech' as both the use of language to describe states of affair and the process in which that description is generated as 'communication'. The present study, Speech Act Phenomenology, is in part an exam ination of speech act theory. The theory offers an explanation for speech performance, that is, the structure of speech acts as 'relationships' and the content of speech acts as 'meaning'. The primary statement of the speech act theory that is examined is that presented by Austin. A seconda ry concern is the formulation of the theory as presented by Searle and Grice. The limitations of the speech act theory are specified by applying the theory as an explanation of 'human communication'. This conceptual examination of 'communication' suggests that the philosophic method of 'analysis' does not resolve the antinomy of language 'nature' and 'function'. Basically, the conceptual distinctions of the speech act theory (i. e. locutions, illocutions, and perlocutions) are found to be empty as a comprehensive explanation of the concept 'communication'.

This work presents the first systemic account of the author's innovative theory of semiotic phenomenology and its place in the philosophy of communication and language. The creative and compelling project presented here spans more than fifteen years of systematic eidetic and empirical research into questions of human communication. Using the thematics of Merleau-Ponty's existential phenomenology, the author explores the concepts and practices of the human sciences that are grounded in communication theory, information theory, language, logic, linguistics, and semiotics. The hermeneutic discussion ranges over contemporary theories that include Roman Jakobson's phenomenological structuralism, the semiotics of Umberto Eco, Charles Pierce, and Alfred Schutz, the theory of speech acts offered by Jurgen Habermas and John Searle, and Michel Foucault's phenomenological rhetoric of discourse. In general, this highly developed study offers the reader a fresh account of the problematic issues in the philosophy of communication. It is a work that any scholar in communication, philosophy, linguistics, or social theory would welcome for its scope and sustained research.

Communicology is the study of human discourse in all of its forms, ranging from human gesture and speech to art and television. Commuicology also represents the dominant qualitative research paradigm in the discipline of human communication, especially in the applied areas of mass communication, philosophy of communication, and speech communication. Lanigan's work offers the bold and original thesis that Michel Foucault's thematic study of the discourse of desire and power is an elaboration of the problematic discourse explicated in Maurice Merleau-Ponty's interrogation of freedom and terror. Various chapters cover such topics as art versus science, culture and communication, modernity versus postmodernity, feminism versus humanism, research methodology, and the capta versus data distinction for research validity. Actual examples of research cover the aesthetics of painting and sculpture, radio and television, rhetorical criticism of oral and written texts, and the East-West perspective on cross-cultural encounter -- all using the approach of semiotic phenomenology. Two special features of this book make it useful for both teacher and scholar alike. First, Lanigan provides an encyclopedic dictionary that illustrates and defines the theory and method of the human sciences in general and the discipline of communicology in particular. Used for several years by teachers in a number of universities, this dictionary had already become a "classic" among students before its publication here. Second, Lanigan analyzes and illustrates what has been missing for years in the study of Foucault's work: a definition (with appropriate illustrative figures and tables) of Foucault's method of archaeology and genealogy (criticism) for research in the human sciences, especially in the study of human discourse.

This bibliography of semiotic studies covering the years 1975-1985 impressively reveals the world-wide intensification in the field. During this decade, national semiotic societies have been founded allover the world; a great number of international, national, and local semiotic conferences have taken place; the number of periodicals and book series devoted to semiotics has increased as has the number of books and dissertations in the field. This bibliography is the result of a dedicated effort to approach complete coverage.

Communicology is widely accepted on the international scene as a new name for the study of human communication. It replaces several equivocal disciplinary conceptions such as "communication," which may fail to distinguish the science of communication from its object of investigation or the message-centered "communication studies," which often obfuscates information exchange with the experience of shared meaning in human encounters. Communicology differs from the American mainstream social science of communication not only because it is grounded in communication theory rather than information theory, but also because it advances a philosophically informed ecological perspective on human discourse. This book is intended as a contribution to the philosophy of communication and the human science of communicology. Semiotic phenomenology is thoroughly described as the synthetic logic that combines a philosophy of consciousness with a science of culture and conduct to explicate the lifeworld habitus. Consciousness is viewed as cultural-semiotic and experience as personal-phenomenological. This is a reciprocal, reflexive relationship in which culture is conceived as consciousness of communication and communication the manifest experience of culture. The book describes embodiment so conceived, including the history of the matrix idea in American pragmatism and European philosophy as they commingled in the United States to produce a unique discipline of communication, the science of embodied discourse. Important roots of this new discipline are described for the first time here in a unique synthesis of C. S. Peirce, John Dewey, Gregory Bateson, and Pierre Bourdieu. In addition, the semiotic relativity hypothesis is argued to be an important implication of this new discipline. Transcending the stale debate on language and thought, the limited conception of linguistic relativity is considerably broadened and deepened. The distinctive lifeworld of humans is argued to occur at the threshold of sign consciousness in the semiotic matrix of culture-society-person. Semiotic phenomenology is not only a synthesis of two great European philosophical movements, structuralism and phenomenology; it is also the essence of American pragmatism. This view culminates in the contemporary human science of communicology.