By Scott Leslie

Scientists estimate that the entire biodiversity on the earth is among 10 million and a hundred million species. of those, simply over 1.6 million and counting have truly been catalogued and defined. One percentage, or 16,306, of these species are threatened with extinction, approximately one-fifth of them seriously. Of this workforce, a few have vanishingly small populations within the double or unmarried digits. a number of species, together with the Pinta Island tremendous tortoise and the Yangtze mammoth softshell turtle, take a seat squarely at the border of extinction within the wild with a inhabitants of one.

In a hundred less than a hundred, Scott Leslie tells the interesting tales of species in far-flung areas no one ever hears approximately, just like the northern hairy-nosed wombat, the Gorgan mountain salamander or the Irrawaddy river shark. toward domestic are the Vancouver Island marmot, the Wyoming toad and the Devil’s gap pupfish. Leslie additionally tells tales of hopeful development, as a number of the rarest of the infrequent are again from the threshold of extinction during the committed efforts of individuals around the globe.

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Additional info for 100 Under 100: The Race to Save the World's Rarest Living Things

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Saussure’s Cours was first translated into English in 1959 and signifiant, signifié and signe were rendered as ‘signifier’, ‘signified’ and ‘sign’. The first item gave the impression to English natives that the signifiant was anything that did the work of signifying or, to put it another way, a sign – precisely the formulation that Saussure wanted to avoid. The term for the signifié, at the same time, seemed to be anything that was the object of signification. At a stroke, Saussure’s conception of the sign was lost and versions of semiology were given free rein to look at all manner of cultural artefacts as if they embodied a signifié/signifiant relationship.

The need for a theory of meaning stems precisely from the problem involved in identification of ‘particular’ and is connected to a theory of perception. The Stoics believed that images (phantasiai) produced in the mind by external objects gave rise to true perception if they reproduced the exact configurations of those objects. One of the ways of identifying a ‘particular’ is by identifying it linguistically. Thus A’s ability to communicate with B that he or she is talking about X, and B’s ability to indicate to A that the reference has been understood, is fundamental.

What was really at stake was a search for the identity of the discipline, a search that was expected to be conducted through a critical evaluation of the operative concepts already employed. A comparison between the modern notions of semiotics and those which marked the beginnings of the discipline was, and is, indeed, considered also a valid way to see the former established on a solid basis. But we must be ready to accept that the comparison between the modern concepts of semiotics – and mostly the concept of ‘sign’ – and those notions which marked the beginnings of semiotics might lead to a radical change in the current paradigm.

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