enaTmecnierebis sakiTxebi _ 2015 _ ISSUES OF LINGUISTICS
qeTevan ZiZiguri
netari avgustines semiotikuri ideebi
adreuli Sua saukuneebis qristianul filosofiasa da RvTismetyve-
lebaSi gansakuTrebuli mniSvneloba aqvs qristianuli eklesiis erT-erTi
fuZemdeblis, netari avgustines (354-430), nawerebs, romlebic Seicaven
semiotikuri sakiTxebisadmi miZRvnil erT-erT pirvel naSromebs. avreli-
us avgustine daibada CrdiloeT afrikis provincia numidiaSi (axlandeli
alJiris teritoria), Raribi romaeli moxelis ojaxSi. misi mama warmar-
Ti iyo, deda – qristiani, wminda monika (miCneulia gaTxovili qalebis
mfarvelad). WeSmaritebis ZiebaSi avgustinem ramdenjerme Seicvala msof-
lmxedveloba: igi jer maniqeveli iyo (seqta, romelic samyaros sikeTisa
da borotebis brZolis velad miiCnevs), mere – skeptikosi, Semdeg ki ne-
oplatonikosi. sabolood igi qristianobas miemxro da aqtiurad ibrZoda
imxanad gavrcelebuli seqtebis winaaRmdeg, rasac mravali traqtati mi-
uZRvna. 395 w. avgustine dainiSna qalaq hiponis (Tanamedrove anaba, alJi-
ri) episkoposis Tanamdebobaze, romelzedac igi sikvdilamde imyofeboda
– igi gardaicvala 430 w. 28 agvistos vandalebis mier alyaSemortymul
hiponSi. avgustine Seracxulia wmindanad rogorc kaTolikur, ise mar-
Tlmadideblur eklesiebSi.
netari avgustines mravali naSromi eZRvneba mTlianad saRvTismetyve-
lo sakiTxebs. maTTan kavSirSi ganixileba semiotikuri problematikac.
misi Sexedulebebi Camoyalibda elinisturi filosofiisa da qristianuli
misticizmis zegavleniT, xolo Semoqmedeba warmoadgens erTgvar mijnas
antikur da qristianul epoqebs Soris. RvTismetyveli miiCnevs, rom mTe-
li samyaros realiebis erToblioba aris niSanTa sistema, romelic unda
Seiswavlebodes wminda werilisa da RvTis gangebis ukeT Secnobis mizniT.
niSanTa Teorias avgustine aviTarebs traqtatebSi `dialeqtikis Sesaxeb~
(“De dialectica” 387 w.), `maswavleblis Sesaxeb~ (De Magistro 388-89 ww.),
`qristianuli moZRvrebis Sesaxeb~ (De doctrina christiana 396-427ww.), `sa-
mebis Sesaxeb~ (De Trinitate 400-416 ww.), `RvTis qalaqis Sesaxeb~ (De
civitate Dei 412-426 ww.)da sxv.
traqtatSi `RvTis qalaqis Sesaxeb~ avgustine kacobriobis istorias
ganixilavs rogorc ori qalaqis – zeciurisa da miwieris – dapirispire-
bas. es qalaqebi ganasaxiereben sikeTesa da borotebas, RvTaebrivsa da eS-
makiseuls; maT Soris daZabuloba, zemoqmedebs ra adamianebis yoveldRiur
cxovrebaze, gansazRvravs globaluri istoriis msvlelobis mimarTule-
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bas, romelic, avgustines mixedviT, warmoadgens ara movlenebisa da Tari-
Rebis mouwesrigebel da SemTxveviT krebuls, aramed iZens RmerTis mier
winaswar dadgenil veqtors, saboloo mizans. istoriul process, ro-
gorc RvTis Canafiqris Tanmimdevrul ganxorcielebas, mxatvruli nawar-
moebis an dramis msgavsad, aqvs dasawyisi (codviT dacema), moqmedebis mim-
dinareoba (zeciuri da miwieri samefoebis brZola) da dasasruli (qris-
tes meored mosvla da saSineli samsjavro). es koncefcia dasabams udebs
drois axalebur, `semiotikur-esqatologiur~ gagebas (Руднев1999:60),
romelSic istoriuli movlenebi iZenen semiotikur statuss maT Soris
mizezSedegobrivi mimarTebebis dadgenisas, risTvisac saWiroa maTTvis
garkveuli mniSvnelobebis miniWeba da, Sedegad, erTian niSnobriv sistema-
Si moTavseba. amrigad, avgustines doqtrinidan gamomdinareobs, rom semio-
zisisa da niSnis cnebebis warmoqmna Tan sdevs istoriisa da wminda weri-
lis gaazrebis process.
niSnis raobasa da bunebaze Tavisi warmodgenebis Sesaxeb avgustine
mraval naSromSi msjelobs. swored misi nawerebis wyalobiTaa Semonaxu-
li stoikosebis niSnis Teoria, romelmac, rogorc Cans, didi gavlena
iqonia avgustines sakuTar semiotikur Teoriaze, romelic, Tavis mxriv,
antikuri da adreulqristianuli naazrevis erTgvari Sejamebaa.
Teologi-filosofosi ganmartavs niSans rogorc iseT raimes, rac
aRiqmeba grZnobaTa organoebiT da Tavisi Tavis garda kidev raRac sxvas
warudgens gonebas: `niSani aris sagani, romelic sakuTari saxis an for-
mis garda, romlebic Cvens SegrZnebebze zemoqmedeben, aRZravs Cvens gone-
baSi sxva cnobili sagnebis Sesaxeb warmodgenas, magaliTad, kvalis danax-
visas Cven warmovidgenT cxovels, romelmac es kvali datova, kvamlis
danaxvisas – cecxls, romelmac igi warmoSva~ (Христ. Наука II, 1). amrigad,
avgustine amkvidrebs niSnis triadul models: niSani – denotati – reci-
pienti/niSnis momxmarebeli (niSani warudgens sakuTar Tavs SegrZnebebs da
kidev raRac Tavisi Tavisgan gansxvavebuls – gonebas (De dialectica V)).
niSani (signum) TviTonac aris sagani, radgan `rac sagani ar aris, is
srulebiT araferia, magram yoveli sagani niSani araa~ (Христ. Наука I, 2).
sakuTriv sagnebs an nivTebs (res) warmoadgenen iseTi arsebi, romlebic ar
gamoiyeneba sxva ramis aRsaniSnad. amasTan, erTaderTi arsi, romelic mar-
Tlac arafers aRniSnavs, aris wminda sameba, vinaidan igi yoveliveze maR-
la dgas da warmoadgens tkbobis umaRles obieqts, maSin rodesac yvela
danarCen sagans aqvs funqcionaluri, gamoyenebiTi datvirTva, kerZod,
RvTisa da erTimeoris aRniSvna. avgustines am Sexedulebam dasabami dau-
do mTels Sua saukuneebSi gabatonebul warmodgenas pansemiotizmis Sesa-
xeb, rodesac yoveli amqveyniuri movlena da sagani moiazreboda rogorc
RvTaebrivi realobis niSani.
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metyvelebis SemTxvevaSi niSani warmoiqmneba da aRiqmeba danawevrebu-
li bgeris daxmarebiT. `sityva aris romelime sagnis niSani; igi SeiZleba
gagebuli iyos msmenelis mier, rodesac mas molaparake warmoTqvams~ (De
dialectica V).
niSnis funqcia SeiZleba Seasrulon aseve Jestebma, moZraobebma an mi-
mikam, Tumca gamoxatvis es saSualebebi didad Camouvardebian sityvebs,
romelTac avgustine upiratesobas aniWebs niSanTa Soris, radgan `niSanTa
yvela saxeobis... gamoxatva SesaZlebelia sityvebiT, magram sityvebis am
niSnebiT gamoxatva SeuZlebelia~ (Христ. Наука II,4).
netari avgustine ase aRwers metyvelebis warmoqmnis process: adamia-
nis suls, wamieri naTebis msgavsad, asxivosnebs intuiciuri warmodgena
zeciuri WeSmaritebis Sesaxeb, romelic Zalian male qreba, magram mexsie-
rebaSi tovebs anabeWds. metyveleba xorcieldeba swored am anabeWdis
gaxsenebis wyalobiT, maSin rodesac gamosaTqmeli azri, romelsac avgus-
tine Sinagan sityvas (verbum mentis, verbum interius) uwodebs, ukve didi
xania gamqralia gonebidan. TviT metyveleba SeiZleba sxvadasxva enaze mim-
dinareobdes, magram sulieri anabeWdi `ar miekuTvneba arc berZnul, arc
laTinur, arc romelime sxva enas~ (О троице XV,19). xmamaRla gamoTqmu-
li sityva (verbum vocis) aris am Sinagani sityvis niSani, gamoxatuleba.
Sinagani sityva warmoadgens sulis imanentur Tvisebas, azrs, romelic
jer ar aris sityvebSi Semosili; misgan unda ganvasxvavoT uxmod, goneba-
Si gamoTqmuli sityvebi da bgerebi, romlebic miekuTvnebian garegan sity-
vebs: `sityva, romelic JRers gareganad, aris Sinaganad danaxuli sityvis
niSani; da swored am ukanasknels SeeTanadeba sityvis dasaxeleba~ (О
троице XV, 20). avgustines TqmiT, rogorc Sinagani sityva gamoixateba ga-
reganiT, iseve Seimoseba sxeuliT RvTaebrivi logosi, raTa igi adamianeb-
ma Seimecnon, amave dros, RvTis sityvis garegani gamovlinebaa mTeli sam-
yaro.
wm. avgustines mixedviT, enobrivi niSnis (signum), anu garegani sity-
vis, Semadgeneli nawilebia dicibile (aRsaniSni), dictio (aRmniSvneli), res
(sagani). Dicibile aRniSnavs sityvas, romelsac SeiZleba CavwvdeT gonebiT
mis warmoTqmamde, dictio aris xmis meSveobiT warmoTqmuli sityva, gamosa-
xuleba: `Dicibilia (gamosaTqmelebi) gonebaSi metyvelebis win Cndebian, ro-
desac isini metyvelebaSi gamoiTqmebian ramis Sesaxeb, isini gadaiqcevian
dictions (gamonaTqvamebad)~ (De dialectica V). erTi SexedviT, dicibile da Sina-
gani sityva ar gansxvavdebian erTimeorisgan. Mmagram Sinagani sityva mTlia-
nad fsiqikur sferos ganekuTvneba, xolo dicibile aris lingvistur-seman-
tikuri movlena; Sinagan sityvaSi aRbeWdilia is, rac igulisxmeba mosa-
ubris mier, misi Tavdapirveli azri, dicibile ki aRniSnavs am azris gamo-
xatvis saSualebebs, sityvebis Sinaarss konkretul sakomunikacio situa-
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ciaSi. gansxvaveba am or cnebas Soris naTlad Cans, rodesac erTi da igi-
ve azri sxvadasxva sityviTaa gamoTqmuli, romelTac aqvT sakuTari signi-
fikaciuri da konotaciuri mniSvnelobebi da amis Sedegad gamosaTqmel
azrSi gansxvavebuli niuansebi SeaqvT. maSasadame, terminiT `Sinagani sity-
va“ avgustine aRniSnavs azrs rogorc fsiqikur movlenas, xolo terminiT
`dicibile” – gamonaTqvamis mniSvnelobas, imas, rac SeiZleba gamoixatos sit-
yvebiT. rac Seexeba sagnebs, isini ornairia: SegrZnebebis organoebiT aRsaq-
meli (sensibilia), magaliTad, `romi, romulusi an mdinare~ (Об учителе IV),
da isini, romelTac wvdebian gonebis meSveobiT (intelligibilia), magaliTad,
`simamace~ (Об учителе IV). enobrivi niSnis kidev erTi Semadgeneli nawi-
lia TviTon niSani, verbum (sityva), rac aseve gulisxmobs sityvis meta-
lingvisturi funqciiT gamoyenebas misive dasaxelebis mizniT, da ara ra-
ime sagnis aRsaniSnad (magaliTad, rodesac maswavlebeli ekiTxeba bavSvs,
romel metyvelebis nawils miekuTvneba sityva arma `iaraRi~, es sityva
naxmaria swored am azriT).
enobrivi niSnis avgustineseuli interpretacia eyrdnoba stoikosebis
Teorias, romelTa mixedviT enobrivi niSani (sēmeion) sam cnebas moicavs:
obieqti (tygchanon), aRsaniSni (lecton, sēmainomenon) da aRmniSvneli
(sēmainon). garegani obieqti adamianis fsiqikaSi qmnis warmodgenas, azrs,
romelic, Tavis mxriv, gamoxatulebas povebs bgeraSi, aRmniSvnelSi. aRsa-
niSni moiazreba rogorc metyvelebis azrobrivi mxare, romelic gansxvave-
bulia sxvadasxva enaSi, maSin rodesac azrovneba yvela adamianSi Tviseb-
rivad erTnairia. `stoikosebi amtkiceben, rom sami ram aris erTmaneTTan
kavSirSi – aRsaniSni, aRmniSvneli da obieqti. amaTgan aRmniSvneli aris
bgera, magaliTad, `dioni~; aRsaniSni – bgeriT gamoxatuli is sagani, ro-
melsac Cven gonebiT vwvdebiT...; obieqti – garegani substrati, magali-
Tad, Tavad dioni. aqedan ori, metyveleba da obieqti, sxeulebrivia, xo-
lo erTi ar aris sxeulebrivi – aRsaniSni, anu leqtoni~, _ werda seq-
stus empirikusi (II–III ss.) (Античные теории…1936:69). rogorc vxedavT,
SesaZlebelia dadgindes Semdegi Sesatyvisobebi avgustinesa da stoikose-
bis cnebebs Soris: signum/verbum – sēmeion, dicibile – lecton/ sēmainomenon,
diction – sēmainon, res – tygchanon.
Semecnebis wyaro, avgustines azriT, oria: garemos obieqtebis uSua-
lo aRqma da RvTisgan naboZebi imanenturi codna. Sinagani metyveleba
swored am ukanasknelidan momdinareobs, amitom WeSmariti azrovneba (co-
gitatio) xorcieldeba mxolod Sinagani sityvebis, anu Sinagani Wvretis meS-
veobiT: `maradiul WeSmaritebaSi, romlis safuZvelzedacaa Seqmnili yo-
velive droebiTi, gonebis mzeriT vWvretT Cven im xats, romlis msgavsa-
dac varsebobT da romlis msgavsad vakeTebT raimes WeSmariti da swori
saxiT~ (О Троице IX,12). Semecnebis procesi, avgustines mixedviT, xorci-
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eldeba semiozisis meSveobiT, rodesac danaxuli obieqti jer sulSi aRi-
beWdeba xatebis saxiT, xolo Semdeg isini gons gadaecema, romelic ima-
nenturi codnis safuZvelze ganmartavs am xatebaTa mniSvnelobebs. suli,
amrigad, warmoadgens `gonTan SedarebiT ufro dabal Zalas“ (О Книге Бы-
тия 12,11), romelSic mxolod aRibeWdeba esa Tu is xatebi, xolo maTi
gageba da ganmarteba, anu aRmniSvnelisTvis mniSvnelobis miniWeba, gonebaSi
xdeba. niSanTa warmoqmnis unari mxolod adamianebisTvisaa damaxasiaTebe-
li, radgan pirutyvebs `ugunuri suli“ aqvT, da `danaxulis xati sul-
Sive rCeba“ (iqve).
adamianebis semiotikuri moRvaweobis mTavar miznad da mizezad avgus-
tine maT Soris komunikacias miiCnevs: `maTi (niSnebis) gamoyenebis mizania,
rom maTi meSveobiT gadaices da aRibeWdos sxvis sulSi is, rac imyofeba
niSnis warmomqmneli adamianis gonebaSi~ (Христ. Наука II,3). enobrivi niS-
nis funqciaa Sinagani naazrevis (cogitationes) bgeriTi substanciiT gamo-
xatva, romlis aRqmac msmenelis sulSi aRZravs misi Sinagani sityvis xa-
tebas. amgvari saxiT ganxorcielebuli komunikacia arasodes ar aris
srulyofili, radgan gareganad gamoTqmuli sityvebi amaxinjeben pirvan-
del mniSvnelobas, raTa miiRon sxeulebrivi SegrZnebebis meSveobiT aR-
saqmeli forma. amrigad, mosaubreebs ar ZaluZT gadascen erTimeores zus-
ti mniSvneloba, isini mxolod iwveven erTmaneTis gonebaSi iq ukve arse-
buli msgavsi xatebebis gaxsenebas.
komunikaciur-semiotikur midgomas avgustine avrcelebs aseve wminda
werilisa da zogadad teqstebis interpretaciis procesze. igi Tvlis,
rom bibliuri teqstebis wakiTxvisas gaTvaliswinebuli unda iyos ramde-
nime faqtori: erTi mxriv, es aris maTi istoriul-kulturuli aspeqtebi
da, meore mxriv, TviTon mkiTxvelis eTnikuri, socialuri, religiuri da
kulturuli foni. am faqtorebis urTierTqmedeba ganapirobebs mkiTxve-
lis mier teqstis gagebisa da ganmartebis mimarTulebasa da siRrmes, xo-
lo kiTxvis process gadaaqcevs SemoqmedebiT aqtad, romelSic aRmqmeli
da aRqmis obieqti erTnairad aqtiurad monawileoben.
netari avgustines traqtatebSi aRwerilia niSanTa ramdenime saxeoba,
romelTa klasifikaciis principebi mocemulia c. todorovis naSromSi
(Тодоров 1999).
1. klasifikaciis pirveli principia Setyobinebis gadacemisa da miRebis
xerxi, anu romeli organoebiT aRiqmeba niSani. avgustine upirvelesad
gamoyofs smenasa da mxedvelobas, romelTa daxmarebiT adamiani bgereb-
sa da Jestebs aRiqvams; komunikaciis naklebad gavrcelebuli saSuale-
bebia ynosva, gemo da Sexeba: `niSnebi, romlebsac adamianebi iyeneben Ta-
visi grZnobebis gamosaxatavad, miekuTvnebian: zogierTi – mxedvelobas,
umetesi nawili – smenas, Zalian cota – sxva SegrZnebebs~ (Христ.
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Наука II,4). vizualur niSnebs avgustine miakuTvnebs Jestebs, raimeze
miTiTebas, mimikas da `xilul sityvebs~ uwodebs maT (iqve); smeniT
niSnebSi, sityvebis garda, Sedis musika, samxedro sayviris xma da mis-
Tanebi. aRqmis sxva saSualebebze (ynosva, gemo da Sexeba) dafuZnebuli
niSnebis magaliTebi avgustines wminda werilidan mohyavs: macxovris
sxeulidan gavrcelebuli nelsacxebelis keTilsurneleba; saidumlo
serobaze iesom pirvelma miiRo wminda ziareba da amiT Tavisi neba ga-
moxata; macxovarma aseve gansakuTrebuli mniSvnelobiT daajildova im
qalis Jesti, romelic Seexo mis samoss da ganikurna (iqve).
2. niSnebis klasifikaciis meore principia maTi daxarisxeba warmoSobisa
da xmarebis mixedviT, rac gulisxmobs bunebrivi (signa naturalia), anu
niSnis momxmareblisgan damoukideblad arsebuli, da intencionaluri
(signa data, niSnis momxmareblis mier ganzrax Seqmnili, `mocemuli~
niSnebi) niSnebis gamijvnas. `niSnebi ornairia _ erTni bunebrivi, meo-
reni xelovnuri. bunebrivi niSnebi sakuTari Tavis garda aRZraven
CvenSi cnebas sxva nivTis Sesaxeb TavisTavad, da ara viRacis nebiT,
vinc mianiWa maT am nivTis mniSvneloba~ (Христ. Наука II, 2), magali-
Tad, kvamli – cecxlis niSani, adamianis saxis gamometyveleba, rome-
lic uneblieT gvatyobinebs misi Sinagani ganwyobis Sesaxeb, da a.S.
intencionaluria niSnebi, romlebic warmoiqmnebian adamianisa da cxo-
velebis mier raimes Setyobinebis mizniT, Tumca avgustine ar aris
darwmunebuli imaSi, rom cxovelebis mier warmoqmnili signalebi wi-
naswar ganzraxulia da ara uneblie. sityvebi intencionalur niSnebs
miekuTvnebian.
3. niSanTa klasifikacia maTi socialuri statusis mixedviT. am SemTxve-
vaSi avgustine niSnebs yofs or jgufad: bunebrivi (universaluri,
motivirebuli) da institucionaluri (pirobiTi, konvencionaluri).
bunebriv niSanTa aRqma xdeba spontanurad da uSualod, xolo piro-
biTebis – Seswavlis Sedegad. ase, Tu vinme ityvis “iratus sum” (gan-
risxebuli var), laTinebis garda mas veravin gaugebs, magram yvela
sworad aRiqvams ganrisxebuli adamianis saxis gamometyvelebas. sity-
vasa da azrs Soris kavSirs avgustine, amrigad, pirobiTad miiCnevs,
xolo azrsa da sagans Soris – bunebrivad da universalurad, anu
erTnairad yvela enaze molaparakeTaTvis. niSanTa mniSvneloba dadgeni-
lia sayovelTao konvenciiT da ara bunebrivad: `pirobiTi niSnebis
meSveobiT cocxali arsebebi urTierTSeTanxmebis Sedegad gamoxataven
Tavis sulier gancdebs, SegrZnebebsa da azrebs~ (Христ. Наука II, 3),
Tumca `yvelas unda, dainaxos msgavseba aRsaniSnsa da aRmniSvnels So-
ris, anu rom niSnebi, SeZlebisdagvarad, maTiT gamoxatuli sagnebis
msgavsni iyvnen~ (Христ. Наука II, 38). enobrivi niSnis konvencionalur
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xasiaTze mowmobs aseve is faqti, rom Semecneba xorcieldeba upirve-
lesad TviTon sagnebis, da ara sityvebis meSveobiT; am ukanasknelT
avgustine aniWebs funqcionalur statuss: `sityvebad wodebuli niS-
nebis meSveobiT Cven verafers ver vswavlobT, radgan aRsaniSni sagnis
daxmarebiT Cven vigebT sityvis Zalas, romelic bgeraSi imaleba, mag-
ram am mniSvnelobis meSveobiT sagnis Sesaxeb warmodgenas Cven ver vi-
RebT~ (Об учителе X).
4. niSanTa kidev erTi klasi gadmoscems simboluri aRniSvnis bunebas. am
TvalsazrisiT gamoiyofa pirdapiri da gadataniTi niSnebi: `sityvebs
zogadad gaaCniaT an pirdapiri, an gadataniTi mniSvneloba~ (Христ.
Наука II, 15). pirdapiria niSani, romelic ixmareba im sagnis gamosaxata-
vad, romlisTvisac igi Tavdapirvelad iyo Seqmnili (`magaliTad, Cven
vambobT `xari~ da vgulisxmobT garkveul cxovels, romelsac yvela
ase uwodebs~ (iqve)), xolo gadataniTia niSani, romlis aRsaniSni Tvi-
Ton gamoiyeneba sxva sagnebis aRmniSvnelad: `ase, sityva `xari~... SeiZ-
leba aRniSnavdes adamians, romelic qadagebs RvTis sityvas~ (iqve).
5. bolos, avgustine ganasxvavebs niSnebs maTi aRsaniSnebis bunebis safuZ-
velze (c. todorovis ganmartebiT, am jgufSi Sedis damwerloba da
enis metalingvisturi gamoyeneba). avgustines azriT, metyveleba niSnavs
danawevrebuli bgerebis gamoTqmas, xolo termins `danawevrebuli“ igi
gansazRvravs imis mixedviT, SeiZleba Tu ara amgvari metyvelebis weri-
lobiTi niSnebiT gamosaxva (De dialectica V). `vinaidan sityvebi, haeris
Serxevis Semdeg, im wuTasve qrebian da iseTive wamierni arian, rogorc
TviTon bgera, maTi materializaciis mizniT dadgenilia asoebi. amrigad,
sityvebi warudgebian Cvens mxedvelobas ara TavisTavad, aramed Tavisi
niSnebis, anu asoebis meSveobiT~ (Христ. Наука II, 5). mocemuli nawyve-
tidan Cans, rom asoebs filosofosi bgerebis, xolo daweril sityvebs
gaJRerebuli sityvebis niSnebad (signa verborum) miiCnevs, da, Sesabami-
sad, damwerlobas semiotikur ganzomilebaSi aTavsebs.
avgustine gansakuTrebiT gamohyofs enobrivi niSnebis metalingvistur
funqcias, radgan, misi ganmartebiT, nebismieri saxis niSnebisa da TviTon
sityvebis Sesaxeb saubari mxolod sityvebiTvea SesaZlebeli. enis swored
es Tviseba aniWebs mas gansakuTrebul adgils sxva semiotikur sistemebs
Soris.
netari avgustines naazrevma udidesi gavlena moaxdina mTeli Sua sa-
ukuneebis Teologiasa da filosofiaze, xolo misi mravali idea mniSvne-
lovnad uswrebda Tavis dros da mxolod momdevno saukuneebSi iqna saTa-
nadod aTvisebuli (magaliTad, xazovani drois idea an Tezisi imis Sesa-
xeb, rom adamianis arsebobas amtkicebs mis mier amaSi eWvis Setana). avgu-
stines Teologiur naSromebSi didi adgili ukavia msjelobas niSnebis,
268
maTi saxeobebis da adamianis niSnobrivi moRvaweobis Sesaxeb, romlis ax-
snasac igi fsiqologiuri TvalsazrisiT cdilobs. filosofosis naazrevi
am sakiTxebis Sesaxeb, garkveulwilad warmoadgens stoikosebisa da sxva
antikuri filosofiuri skolebis niSnis Teoriebis gagrZelebas, maTi
swavlebebis erTgvar gadaazrebas qristianuli TvalsazrisiT. amave dros,
avgustine ara mxolod amkvidrebs niSnis Teorias, aramed niSnebs ganixi-
lavs rogorc Semecnebisa da azrovnebis ganmsazRvrel elementebs da iye-
nebs niSnis Teorias wminda werilisa da sxva religiuri teqstebis in-
terpretaciisTvis, rac imdroindel hermenevtikaSi srulebiT axal mov-
lenas warmoadgens. yovelive amis Sedegad, sruli uflebiT SeiZleba iT-
qvas, rom netari avgustine aris erT-erTi pirveli semiotikosi da persi-
sa da sosiuris WeSmariti winamorbedi.
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Ketevan Dzidziguri
Semiotic Ideas of Blessed Augustine
Summary
Blessed Augustine (354-430) was one of the most influential figures of early
Christianity who made an important contribution to the development of Western Church
and philosophy. He is recognised as a Saint in the Catholic Church but is also
acknowledged by the Orthodox Church, where his feast day is on 28 August. Augustine
is the author of more than one hundred works on theological subjects, which determined
the tendency of European theology, philosophy and science for many centuries.
St. Augustine discusses semiotic problems in many of his writings, such as De
Dialectica (“On Dialectic”), De Magistro (“On the Teacher”), De Doctrina Christiana
(“On Christian Doctrine”), De Trinitate (“On the Trinity”) and so on. He reasons about
signs and their types with theological purposes of analyzing and interpreting the Bible
and makes a number of deep and fundamental observations about the nature of signs,
psychology of speech, sign production and knowledge. Augustine’s conception of sign
is based on the long tradition of this subject in Greek philosophy, especially on Stoic’s
theory, whose thoughts about language (on parity with others) have survived to our
days in Augustine’s works.
In general, Augustine rests his semiotics on the necessity of communication among
people, on the one hand, and between people and God, on the other, since God speaks
with his creatures via the Holy Scripture. Therefore, the philosopher develops a triadic
scheme of signifying, which includes (1) the sign itself, (2) the object signified and (3)
the subject to whom the sign represents something: “A sign is something that is itself
sensed and which indicates something beyond itself to the mind” (De Dialectica V).
Augustine classifies signs according to their different characteristics and functions.
Firstly, he marks signs on the basis of the channel of their perception and singles out the
following kinds of signs: (a) visual (gestures, a nod, etc.), (b) audible (words, music,
sound of a military trumpet), (c) olfactory (the odor of ointment on the feet of our
Lord), (d) tactile (the woman’s touch to His garments) and (e) gustatory (Jesus received
Eucharist first of all on the Last Supper and thus expressed His will).
Then Augustine distinguishes intentional and non-intentional signs. By intentional
signs are implied the ones given deliberately (signa data) with the some aim, and non-
intentional ones (signa naturalia) exist without the purpose of the sign-giver, e.g. the
expression on someone’s face indicating his or her mood, or smoke as a sign of fire.
Augustine thinks that only people can produce intentional signs and he is not sure about
the ability of animals to make them.
It is possible to distinguish conventional (arbitrary) and non-conventional (iconic)
signs, and Augustine defines conventional signs as those that need to be learnt for
understanding and non-conventional as those that are understood without previous
learning. If someone says “Iratus sum”, i.e. “I am furious”, a foreigner will not understand
him, but everybody is able to recognize angriness according to a facial expression.
The fourth class of signs consists of proper (or literal) and figurative (or allegoric)
signs, e.g. “ox” as an animal and “ox” as a preacher, “tree” as a plant and “tree” as a
symbol of long life and so on.
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And, at last, Augustine talks about signs differentiated on the basis of their
signifiers. In this case, there are written signs (e.g. letters) and words used for
metalinguistic purposes, i.e. for uttering a word for its own sake without signifying
anything. Augustine calls the latter verbum – a word used in order to name that word
itself and not an object, e.g. when a teacher asks a pupil what part of speech the word
‘arma’ belongs to, the answer is verbum.
Augustine supposes that words are the most important among signs because they
can be used for signifying all other signs. According to him, words belong to audible,
conventional type of signs. A linguistic sign consists of the following parts: dictio
(signifier), dicibile (signified), res (referent) and verbum (word itself as a set of sounds
and its metalinguistic usage). This scheme is similar to Stoic’s approach to a word,
which as well includes a signifier, signified and a thing as referent.
St. Augustine not only develops the ideas of ancient philosophers but also employs
them for the interpretation of holy texts and other phenomena of life, establishing
thereby the conception of universal semiosis that permeates the entire world
transforming it into the sign of God. Augustine’s speculations about these subjects gain
him a title of the first semiotician and the true precursor of Saussure and Peirce.
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