Semiootika alused

Semiootika alused

John Deeley - Semiootika alused. Tõlkinud Kati Lindström. Tartu Ülikooli Kirjastus, 2009. 268 lk

Käesolevas blogis on see esimene (aga kohe kindlasti mitte viimane) juhtum, kui samast raamatust on kaks postitust. Praegu veel erinevates keeltes. Inglisekeelse versiooni kokkuvõte asub siin.

Eesti keeles on see raamat küll kergemini loetav, aga mitte oluliselt paremini mõistetav. Pärast lugemist on sama tunne, mis pärast inglisekeelse versiooni lugemist: pea on paksult täis uusi ja näiliselt kasutuid seoseid. Läbivateks nimedeks on Peirce, Saussure, Barthes, Poinsot, Kant, Sebeok, Uexküll, Locke, Descartes, Aquinas ja Tarasti. Viimane muideks oli vist neljapäeval Tartus konverentsil (Märkus endale: loe meili igal hommikul!) Raamat tundus keeruline, sest praegu pole ma veel ühegi siit väga tuttav (tean neist kõigist midagi, aga mitte märkimisväärselt).
Meeldis märgi definitsioon, mis kõlab järgnevalt: "Märk on iga asi mis tähistab midagi muud kui ta ise". Meeldis ka Poinsoti üleva (transendentse) ja ontoloogilise seose eristamiseks toodud näide, mille peaksin siia ka ümber kirjutama, aga praegu lihtsalt ei viitsi.
Kokkuvõttes on raske eristada neilt lehekülgedelt seda, mis on oluline ja mis ei ole. Arvatavasti mõistan kõigest sellest aasta või heal juhul isegi mõne kuu pärast palju rohkem. Olen küll lugenud ja kahes erinevas keeles, aga tunnen vajadust lugeda uuesti. Ja mille kuradi pärast alustan ma üldse semiootika õppimist keerulistest raamatutest, mitte Cobley koomiksist?

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Real understanding of any scientific subject must include some knowledge of its historical growth; we cannot comprehend and accept modern concepts and theories without knowing something of their origins - of how we have got where we are. Neglect of this maxim can lead to that unfortunate state of mind which regard the science of the day as finality. (Cherry 1977: 32)

We should temper reading by writing, and reciprocally, so that the written composition gives body (corpus) to what has been obtained by reading. Reading collects orationes logoi (discourses, elements of discourse); we must make a corpus of them. (Foucault 2005: 359)

The existence of the inner book, along with unreading or forgetting, is what makes the way we discuss books so discontinuous and heterogeneous. What we take to be the books we have read is in fact an anomalous accumulation of fragments of texts, reworked by our imagination and unrelated to the books of others, even if these books are materially identical to ones we have held in our hands. (Bayard 2007: 85-86)

The post-Cubist function of quotations in collages emerges with particular clarity in the early notes of Eisenstein, who wrote in 1928 that "an entire treatise can be made by composition of quotations." In his later works, in which compositions of quotations are often used, he himself explains them (in the spirit of the "linear style" of quotations) by a desire for "minimal distortion." (Ivanov 1976b: 323)

A person may be interested in scientific statements for their own sake (interested in collecting them as a person may be interested in collecting butterflies); a person may have knowledge and the increase of knowledge as his goal. (Morris 1949: 128)

In non-literate society, of course, there are usually some individuals whose interests lead them to collect, analyse and interpret the cultural tradition in a personal way [but] it is still evident that the literate individual has in practice so large a field of personal selection from the total cultural repertoire that the odds are strongly against his experiencing the cultural tradition as any sort of patterned whole. (Goody & Watt 1963: 335)

A different language is too often taken for stammering, a nonconformist virtuosity is misinterpreted as formlessness, exquisite variability is confused with cruelty, intentional enigmatic indefiniteness is deplored as the disappointing obscurity or fragmentariness of a mere neglected sketch, and in the stupendous interplay of symmetry and disequilibrium onesided critics are prone to overlook the harmony and to observe nothing but chaos. (Jakobson 1981[1967b]: 498)

I am convinced that there must still be a number of other concepts or models of potentially systemic generality scattered in some (un)fairly unknown works of disappeared or living researchers. We should dive for them in the deeps of literature. (François 1999: 217)

The selections included are of such a nature that readers who feel that the study of the history of systematic social theory is a waste of time will have occasion to ponder how thoroughly our predecessors have plagiarized many of our best ideas. (Meyer 1956: 166)

This, we may conceive, would be no small Advantage to the Knowledge of a thinking Man, if all his past Thoughts and Reasonings could be always present to him. (Locke 1741a: 115)

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