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Peirce's general theory of signs, or semiotic, as he called it, yields a theory of the self that sees it both as the object and the subject of semiotic systems. From this viewpoint, the locus, unity, and continuity of the self will be found in the systems of signs that constitute the dialogues between utterers and interpreters of the signs. Personal identity, in this theory, is also a social and cultural identity and is not confined to the individual organism. Peirce's anti‐Cartesianism, which denies intuitive and introspective knowledge of the self, derived that knowledge from the fallible inferences we all make from the observations of external facts, including the signs of the self. This laid the foundation for a semiotic psychology as well as for a semiotic anthropology. [self, semiotic anthropology, personal identity, C. S. Peirce]

The study of the modernization of non-Western cultures has been dominated by the metaphor of the 'take-off' introduced by the economists and by the assumption of incompatibility between 'modern' and 'traditional' cultures. These interpretations of modernization are shared by both those who view it as a process of diffusing Western culture and by those who view it as an internal process of development which may require an external stimulus to 'trigger' the 'take-off'. On either view, modernization becomes a problem of suddenly transforming a 'traditional'typeof culture, society, and personality into a 'modern'type. This view of modernization is supported, and perhaps suggested, by the classical nineteenth-and early twentieth-century social science theory of 'traditional' and 'modern' societies as opposed types, a theory associated with the names of Marx, Weber, Durkheim, Maine, and Tönnies, among others.

The involvement of the social sciences in non- Western studies has been growing in spite of the institutional and intellectual conflicts between area studies and disciplinary studies. The process of institutional adaptation is illustrated by reference to the postwar development of non-Western stud ies. The intellectual conflict springs from the fact that the definitions and classifications of major world areas, including the division between "Western" and "non-Western," do not correspond to the definitions and classifications in any social science discipline. The several disciplines have a differential proneness to area studies, and the problem of integrating them for study of a particular area has no simple, uniform solution. Evidence is presented to show how the study of non-Western societies and civilizations is generating new and fertile hybrid disciplines in anthropology and is giving a comparative and international dimension to the other social sciences.

Singer, Milton (U of Chicago, I11), THE SOCIAL SCIENCES IN NON-WESTERN STUDIES, A. Amer. Acad. Polit. Soc. Sci., 1964, 356, Nov, 30-44. The involvement of the soc sci's in non-Western studies has been growing despite instit'al & intellectual conflicts between area & disciplinary studies. The process of instit'al adaptation is illustrated by the postwar development of nonWestern studies. The intellectual conflict springs from the fact that the definitions & classifications of major world areas do not correspond to the definitions & classifications in any soc sci discipline. The several disciplines have a diff'1 proneness to area studies, & the problem of integrating them for study of a particular area has no simple, uniform solution. Evidence is presented to show how the study of non-Western societies & civilizations is generating new & fertile hybrid disciplines in anthrop & is giving a comparitive & internat'al dimension to the other soc sci's. AA.