Signs Point Away

How do objects point beyond themselves? Objects point beyond themselves. As humans are beings that create meaning, they themselves can create the deeper meaning to which an object may point to. Humans desire to make meaning(Chandler). The Peirce model shows just how an object may point farther than it's own meaning in his model of semiosis.

Peirce's model, like Saussure's has three points: the representamen, an interpretant, and an object. Peirce suggests that a sign stands for its object. This stance is nothing more than a kind of idea. Chandler mentions that Peirce brings forth an example of a traffic light. The red light facing traffic stands as the representamen, the cars coming to a stop is the object, and the idea that the light tells the cars to stop is the interpretant (Chandler).

A thing can point beyond itself through interpretation. Everyone interprets things differently but some are universal, such as traffic signs. Red is not at all similar to the word stop but humans, being interpreters, interpret it that way.

What is a sign and how does a sign point? A sign is the product of the signifier and the sign. It is anything that points to something else. The sign points through the interpretation of the signifier relative to the signified. Chandler gives an example of the interpretation of a sign using the word "Open." Chandler explains that the word "open" is the signifier and to imagine this word is in the window of a store. The signified is that the store is open for business. He continues to explain that there are many signifiers that could stand for the concept "open." To elaborate further, Chandler brings forth another example: if the word "open" is printed on the top of a package the signified is, therefore, that the box needs to be opened at the top (Chandler). A sign points through the interpretation between the signifier and the signified.

What do we expect to find in semiotic analysis? By participating in semiotic analysis we may expect to find signs. Ideology is what we expect to learn about in this analytical practice. Semiotic analysis brings forth the possibility for the condition of meaning. The word "rose" will immediately point to the flower but can continue on to mean a feeling of passion. Links may always be present in the analysis of just one word. We will find that language does not stand for anything, it only points.

Semiotics

References:

Chandler, Daniel. "Signs." Semiotics for Beginners by Daniel Chandler. Daniel Chandler, 3 July 2014. Web. 06 Feb. 2016. <http://visual-memory.co.uk/daniel/Documents/S4B/>.

Links:

https://en.wikipedia.org/wiki/Semiotics

Hermeneutics is the science and philosophy of interpretation. This phenomenon is named after the messenger of the  Gods, Hermes.  As interpreters, we humans find meaning in things everyday. There are five types of hermeneutics. There is natural, normative, scientific, philosophical, and depth hermeneutics.

The first type is natural. Natural hermeneutics is the spontaneous, everyday, usually unreflective interpreting we do when inter-subjective understanding breaks down. This reflexive interpreting can be exemplified by simple, every day conversation. Students interpreting a teachers lecture in class or friends interpreting friends in a gossip session, this type of hermeneutic is natural. This natural hermeneutic is in use every day. Natural hermeneutics is important in every day life because without it, no one would be able to interpret together at all.

The second type of hermeneutic is normative hermeneutics. Normative hermeneutics is the art of text interpretation as a deliberate discipline by a specialist caste. The professions in which this interpretation most occurs is priests, lawyers, and judges. This type is important in life because without the discipline of text interpretation there might be chaos among people.

The third type is scientific hermeneutics. Scientific hermeneutics is the foundational discipline of the human or historical sciences. Scientific study is used every day in experimentation. In this type an experimental procedure occurs, therefore the experiment is conducted, recorded, and communicated. The scientific hermeneutics prove that something, proven through experiment, will happen again.

The fourth type of hermeneutic is philosophical hermeneutics. Philosophical hermeneutics is a general philosophy of existence. Humans are in the world around them and the world around them calls for understanding. Humans are interpreters, therefore it is less what humans do and more what they are. Humans wake up in the world every day and are constantly surrounded by it. Humans seek meaning in everything and this is used every day in understanding.

The fifth type of hermeneutic is depth hermeneutics. Depths hermeneutics is the hermeneutics of suspicion. This hermeneutics is associated with the enlightenment project of emancipation and liberation from social doctrine and oppression. This hermeneutics is named for its reputation of going below waking consciousness. Associated with depth hermeneutics is ideology from Marx, unconscious from Freud, language from Lacan, and discourse from Foucault. These ideas and people are fairly well known in society. Depth looks for a deeper meaning through the ideas of higher thinkers.

An example of my personal life from natural hermeneutics is that I attend several classes a day and interact with friends through conversation. I am not aware of it as it is happening but I am constantly interpreting lectures and spoken words throughout the day and communicating appropriately in return. Even when I listen to music on the way to class I am interpreting the sounds and lyrics I hear.

Hermeneutics

The effect I found most impressive in The 7th Voyage of Sinbad was the snake woman animation. This animation stood out to me because it worked very well in the story. The snake woman tied the story together between Sokurah the Magician and his magic.

In the beginning of the scene Sokurah told the assistant, Sadi, that she would "triumph over good and evil" and "be the most desirable woman." The princesses father also made the comment that if the magician "can turn her into a contented woman, he is indeed a great magician." Sokurah succeeded in his trick and these comments by the characters are proven in the spectators reaction.

The guardsmen standing next to the magician were staring at the snake woman as if they were being charmed by her. The desirable movements and expressions of the snake woman seem to be the good Sokurah was referring to that she would triumph over. But the tail of the woman soon starts to choke her, which seems to be the evil Sokurah was referring to. The presence of good and evil in the scene is described very well with this animation.

Also, the face of the snake woman resembled the actors face even when it was purely animation. The only thing I couldn't understand in this scene was the jar Sokurah broke from around the woman just disappeared with no explanation, but it did not take away from the scene.

Sokurah's magic is revealed in this scene as a source of good but used for evil.

The snake woman fit well within the story and was a very impressive animation.

Snake woman

The 7th Voyage of Sinbad