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Chinese Semiotics and the Possible Change of Theoretical Semiotics during Globalization Period Youzheng Li ( A Speech delivered at the Nanjing International Symposium for Cultural Semiotics , Nov. 16 \uff0c 2008) \u4e2d\u56fd\u7b26\u53f7\u5b66\u548c\u5168\u7403\u5316\u65f6\u4ee3\u7406\u8bba\u7b26\u53f7<\/p>\n<\/blockquote>\n\n\n\n

Chinese Semiotics and the <\/strong>Possible <\/strong>Change of Theoretical <\/strong> <\/strong><\/h1>\n\n\n\n

  <\/strong>Semiotics  <\/strong>during Globalization Period<\/strong>            <\/strong><\/h1>\n\n\n\n

Youzheng Li<\/h1>\n\n\n\n

(A Speech delivered at the Nanjing International Symposium for Cultural Semiotics<\/em>, Nov.16\uff0c 2008)<\/p>\n\n\n\n

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   \u672c\u6587\u4e2d\u6587\u7eb2\u8981\uff1a<\/strong><\/strong><\/p>\n\n\n\n

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12\u3002\u8fd9\u79cd\u4e1c\u897f\u65b9\u7b26\u53f7\u5b66\u5bf9\u8bdd\u548c\u5408\u4f5c\u7684\u89c2\u70b9\uff0c\u903b\u8f91\u4e0a\u8574\u6db5\u7740\u7b26\u53f7\u5b66\u7684\u7406\u6027\u4e3b\u4e49\u548c\u6cdb\u79d1\u5b66\u4e3b\u4e49\u3002\u8fd9\u4e00\u7acb\u573a\u9996\u5148\u4e0e\u627f\u8ba4\u4eba\u6587\u79d1\u5b66\u7684\u6b63\u5f53\u8eab\u4efd\u76f8\u5173\u3002\u74e6\u89e3\u7b26\u53f7\u5b66\u7684\u7406\u6027\u4e3b\u4e49\u5fc5\u7136\u5bfc\u81f4\u74e6\u89e3\u4eba\u6587\u79d1\u5b66\u5b9e\u4f53\u3002\u6b64\u79cd\u53cd\u79d1\u5b66\u6027\u548c\u73b0\u5b9e\u6027\u7684\u7b26\u53f7\u5b66\u89c2\u70b9\uff0c\u5f80\u5f80\u4e0e\u4f01\u56fe\u6467\u6bc1\u7406\u6027\u4e3b\u4e49\u6982\u5ff5referent\u7684\u975e\u7406\u6027\u4e3b\u4e49\u89c2\u70b9\u76f8\u5173\u3002\u800creferent\u5c31\u662f\u4eba\u7c7b\u7684\u76f4\u63a5\u7ecf\u9a8c\u7684\u53e6\u79f0\uff0c\u800c\u6b64\u76f4\u63a5\u7ecf\u9a8c\u5c31\u662f\u4eba\u7c7b\u7406\u6027\u4e3b\u4e49\u601d\u8003\u3001\u79d1\u5b66\u601d\u8003\u7684\u5bf9\u8c61\u3002\u81ea\u7136\u79d1\u5b66\u6709\u5176referent\uff0c\u793e\u4f1a\u79d1\u5b66\u6709\u5176referent\uff0c\u4eba\u6587\u79d1\u5b66\u4e5f\u540c\u6837\u6709\u5176referent\u3002\u601d\u60f3\u4e0d\u53ef\u80fd\u9996\u5148\u6d88\u9664\u5176\u7406\u6027\u8fd0\u4f5c\u4e4b\uff08\u5916\u5728\uff09\u5bf9\u8c61\u3002\u5b9e\u9645\u4e0a\uff0c\u7b26\u53f7\u5b66\u6709\u52a9\u4e8e\u6211\u4eec\u5b8c\u5584\u3001\u4e30\u5bcc\u8bdd\u8bed\u548creferent\u7684\u591a\u5143\u610f\u6307\u5173\u7cfb\u3002\u8de8\u6587\u5316\u7b26\u53f7\u5b66\u7684b\u7684\u53d1\u5c55\uff0c\u4e5f\u5c06\u76f4\u63a5\u6709\u52a9\u4e8ereferent\u7406\u6027\u5316\u7406\u8bba\u7684\u53d1\u5c55\u3002<\/p>\n\n\n\n

13\u3002\u672c\u6587\u4e3b\u65e8\uff1a<\/p>\n\n\n\n

a\u3002\u4eba\u6587\u79d1\u5b66\u4e00\u822c\u7406\u8bba\u548c\u7b26\u53f7\u5b66\u4e00\u822c\u7406\u8bba\u7684\u533a\u522b\uff1b\u7b26\u53f7\u5b66\u4e00\u822c\u7406\u8bba\u5c31\u662f\u4e00\u822c\u7406\u8bba\u548c\u5177\u4f53\u5b66\u79d1\u7684\u7efc\u5408\u7ed3\u679c\u3002<\/p>\n\n\n\n

b\u3002\u7b26\u53f7\u5b66\u4e00\u822c\u7406\u8bba\u7684\u53d1\u5c55\u4e5f\u53d6\u51b3\u4e8e\u5177\u4f53\u5b66\u79d1\u5185\u5bb9\uff0c\u5305\u62ec\u975e\u897f\u65b9\u5b66\u79d1\u5185\u5bb9\u3002<\/p>\n\n\n\n

c\u3002\u8de8\u6587\u5316\u7b26\u53f7\u5b66\u56e0\u6b64\u76f8\u5173\u4e8e\u65b0\u7684\u201c\u7b26\u53f7\u5b66\u7684\u4e00\u822c\u7406\u8bba\u201d\u7684\u5f62\u6210\u3002<\/p>\n\n\n\n

Foreword<\/h2>\n\n\n\n

Saussure\u2019s revolutionary role in modernizing the humanities lie\u2019s in its getting rid of the two traditional ways of thinking: the philological and the metaphysical. We may call one the material-centrism and the other the philosophy-centrism. It is the theory-directed but no longer metaphysical. In a word, the first revolutionary role of semiotics is expressed in its keeping a clear distance from modern philosophy although it originated in ancient philosophy. Let\u2019m give a brief summary of my paper in the following first:<\/p>\n\n\n\n

—-Modern semiotic theory consists of various general aspects of different disciplinary theories, including the philosophical. So it is interdisciplinary rather than the philosophy-central by nature.<\/p>\n\n\n\n

—Its theoretical contents come from the theoretical practice of various disciplines, including both western and non-western academic experiences.                                   <\/p>\n\n\n\n

Abstract<\/strong><\/h1>\n\n\n\n

Traditionally we get used to a dichotomy of the theoretical and the applied levels in semiotic studies. Therefore there exist a general-semiotics as the theoretical mode and a discipline-semiotics as the applied one.  Clearly, the existing general semiotics arises from the West and all nonwestern semiotics seem to be reduced to the category of the applied- or discipline-semiotics. However, this scholarly dichotomy tends to be doubtful in the globalization era. This paper intends to point out that general or theoretical semiotics, far from being some original meta-semiotics, is itself a synthetic body of a more general theoretical source outside the semiotic proper and various disciplinary scholarship. Thus, the content of theoretical semiotics as such is also related to various conventional disciplines, including nonwestern ones. That means the cross-cultural semiotics will probably in turn also influence the development of general semiotics in future. This paper states that as one of the major nonwestern semiotics Chinese semiotics will also play a constructing role in forming the global interdisciplinary semiotic practice and make its \u2018cross-cultural-directed interdisciplinary semiotic experience\u2019 actively included into the global theoretical semiotics in the New Century. In this sense the global semiotics consisting of the western and nonwestern parts will be further solidified and united in a new global semiotic movement.<\/p>\n\n\n\n

1.     General Theories<\/p>\n\n\n\n

Semiotic theory is based on and preconditioned by some more general theoretical products in history, such as the most general ones like: the linguistic and the logical, as well as the relatively general ones like: the psychological, deep-psychological and even the sociological. Such general subjects have been intellectual autonomies as the most basic disciplines in human knowledge (in terms of their ideal types rather than of their status quo ); they provide some theoretical fundaments to semiotics in different ways, forming the elementary part of so-called theoretical semiotics. Theoretical semiotics is related to the interaction between the general theories and various disciplinary studies. Accordingly we have another more pertinent dichotomy that exists between the \u201capplication theory\u201d and the \u201ctheoretical application\u201d. The former is about those more theoretical studies and the latter about those more concrete studies (for example: the distinction between film theory as such and analysis of movie pictures on the basis of theory). So we could have various semiotic disciplines such as: semiotic study in philosophy, semiotic study in history, semiotic study of literature and semiotic study in arts. All fields like these can be divided into the more theoretical and the more applied in relative terms. Usually we call the former theoretical semiotics and the latter applied semiotics. The identity of \u201ctheoretical semiotics\u201d is already a synthesis of the general theories originally existing outside the semiotic and various conventional disciplines, including both western and nonwestern parts. In our classification a conventional discipline, including various disciplinary semiotics, consists of the more theoretical and the more applied. Thus, in \u201cliterary studies\u201d we could say: literary theory and literary analysis; the former is more about general principles and the latter more about an analysis of fictional works. Similarly we have the theoretical studies at general level and the applied studies at concrete levels in literary semiotics, historical semiotics and artistic semiotics. Without a connection to those general disciplinary semiotics there is no a separate  \u2018general semiotics\u2019. What exists logically above them as their common theoretical guidance is the \u201cgeneral theory\u201d outside or independent from the semiotic field. Therefore, semiotics, including the theoretical ones, remains to be at a secondary level in the intellectual hierarchy.<\/p>\n\n\n\n

2.     The Semiotic as the Main Organizer of Theoretical Synthesis of Human Knowledge<\/p>\n\n\n\n

Semiotics is a user of established specialized knowledge, synthetically and relevantly connecting intellectual and academic elements from various disciplinary sources. That is why we call semiotics as an interdisciplinary practice. As I pointed out at Berkeley 1994, if we attempt to establish a new philosophical or linguistic foundation for a general semiotics we may fall in a logical self-contradiction immediately, for philosophy itself has been one of conventional disciplines ever since the modern era. We are far away yet from the period when the philosophical was the foundation for all other knowledge. Instead, semioticians search for an interdisciplinary-directed theoretical \u201cfoundation\u201d which functions as a mere theoretical organizer in an operative term. So-called theoretical semiotics, as we just said, is not another meta-theoretical dogmatism, it is a synthesizer in interdisciplinary and cross-cultural academic practice. The important theoretical semiotics available today all comes from historical efforts made in various main disciplines such as: philosophy, history, literature, arts, media and others. While a theoretical semiotics across disciplines plays a role as only an external link among related elements from various disciplines. Yes, we have linguistics and logic penetrating into all semiotic practices, but they originate from independent fields outside modern semiotics. So we can define the identity of theoretical semiotics as something partly derived from other established disciplinary sources; or exactly, it is a combination or interaction between various \u2018general theories\u2019 and the relevant concrete conclusions in different  disciplines. We semiotic theoreticians should promote these synthetic efforts along the same line. On one hand we depend on the existing conventional knowledge and on the other we attempt to readust their inner structure. In general, semioticians are not creators but the creative user of concrete knowledge created by different specialists. We exist dialectically outside as well as within all disciplinary knowledge, especially with respect to the humanities.<\/p>\n\n\n\n

3.     Non-western semiotics become part of the practice of theoretical semiotics in the Semiotic Globalization Era<\/p>\n\n\n\n

Because above mentioned academic identity of general theory originates in the West, theoretical semiotics tends to be confused in its two different theoretical practices: that from the general theoretical which is outside semiotics and that from Theoretical Semiotics which contains part of the former. The former originates in the west but has become the common subject of the entire mankind yet. Semiotics originates from all interdisciplinary activities including the nonwestern ones. That means theoretical semiotics is not restricted to the western academia only. The cross-cultural semiotics as the new type of interdisciplinary practice with respect to both western and nonwestern academic worlds becomes also a  new academic ground for promoting scholarly dialogues between all kinds of disciplines. On one hand it is especially related to applying some western theories into the nonwestern cultural material, while on the other hand it is also part of the scholarship of theoretical semiotics in general. In other words, theoretical semiotics will become the common job of the western and the nonwestern semiotics in future, because the traditional nonwestern disciplines will naturally join the common synthetic efforts for promoting theoretical semiotics. Concretely, various types of theoretical semiotics in different disciplines will be changed or readjusted due to the creative and critical participation of the non-western traditional disciplines such as philosophy, history, literature and arts. For this purpose, of course, we need to undertake a two-stepped academic dialectic strategy: firstly we need to apply the western analytical tool for reformulating or modernizing the traditional nonwestern discourse, and secondly we are able to apply the reformulated discourse of the nonwestern disciplines to the interaction between the western and the nonwestern semiotics at various theoretical levels. That means the nonwestern semiotics, which itself is the result of the western and nonwestern interaction, involves global semiotics at the two stages: the stage for modernizing the traditional formulation at national level and the stage for joining common theoretical inquiry at global level. The latter will be useful for both the western and nonwestern semiotic theoreticians.  In this sense, semiotic practice is helpful for unifying human knowledge of all kinds.<\/p>\n\n\n\n

4.     Semiotic Globalization towards the new unified Humanities of Mankind<\/p>\n\n\n\n

One of the common misconceptions about human civilizations is the idea that present human history is approaching its closing stage. The fact is the contrary: Human civilizations at this globalization era remain in their beginning moment in human existence. Besides the remarkable progress of natural and social sciences, the traditionally most divergent and ambiguous humanities have just reached the eve of their global renaissance that is especially symbolized by the emergence of modern semiotics. Why? The traditional flaws of humanities have been firstly caused by a universal semantic disorder that has been the very origin of historical struggles among different faiths. The semiotic practice leads to the advance of semantic clarification of traditional intellectual discourse of various kinds. Without this common semantically operative ground for effective communication, people from different races and histories can hardly reach mutual understanding, sympathy and respect.  The point in the scholarship of the humanities or human sciences is first of all the problem of semantic analysis of different traditional discourse, while semiotics is especially specialized in handling this general semantic task. Naturally, the semiotic is a science rather than an art or quasi-art. Or, exactly we should clearly distinguish between a semiotic science and a semiotic art. The former belongs to rational praxis in human existence, just like natural and social sciences. Therefore the preconditions of cross-cultural semiotics, including Chinese semiotics, are a understanding that semiotics is of rational and scientific nature in a broad term. As we repeat often, semiotics is part of social and human sciences; that means we firmly support the identity and validity of the conception of human sciences. But on the other hand, we also need a pluralist type of rationality and science to replace the dogmatic ones frequenting history. Now it is semiotics that opens a new horizon for the intellectual endeavors through a unprecedented bridging between the western and the eastern humanities. For realizing this great global project we should strengthen the rational direction of semiotic practice. We may declare that: No rational orientation, no semiotic globalization.  <\/p>\n\n\n\n

With respect to the cross-cultural semiotics as well as Chinese semiotics, our western colleagues should change a traditional bias about the distinction between the western and the eastern civilizations. Such a cultural distinction has been cherished by both the western-centrism and eastern-nationalism. The conception of semiotic globalization will further expel such traditional bias which could have been valid only in the historical past. Today, the East has already comprehensively absorbed almost all fruits of western civilization and therefore essentially changed its social and cultural conditions. As a matter of fact, the east is only a geographical notion, while culturally speaking it has consists of both the eastern and the western elements yet. It is absolutely true for the natural and social sciences; it will be also true for the human sciences. For example, either for human sciences or for semiotic studies, Chinese academia has been already open to all human intellectual heritages today. In this sense, the knowledge of the humanities originating from the West will become the spiritual wealth of us as well. By comparison, our western colleagues are still lacking such a global consciousness because of their relatively neglecting their knowledge of nonwestern civilizations. So, in this paper I \u2018d like to say to my western colleagues that theoretical efforts in the nonwestern and Chinese semiotics would be the organic part of general semiotics or theoretical semiotics someday. In terms of this prediction our semiotic family should pay a more serious attention to the semiotic solidarity at the global level. A developed nonwestern semiotics will strengthen our common semiotic science; it is far from being only a simple application of western theories into eastern materials. It is in fact another creative ground for promoting and modernizing the semiotic theory as well as the human sciences in the world.Finally, some remarks about concrete matters in our international semiotic dialogue. Regarding the proper way of cross-cultural semiotics in future, far from being that the western is more specialized in the theoretical job and the nonwestern is more specialized in the historical one. In fact, both western and eastern scholars will handle both the theoretical and the historical subjects in an equal term. That means the global semiotics requests a restructuring of the way of doing semiotics, namely reorganizing the way of semiotic scholarship through strengthening the collective or cooperative mind in performing individual jobs. Nobody is able to grasp all knowledge by himself; a scholar is a wise and rational user of the existing knowledge produced by all other scholars. We need to enhance the evaluation for using second hand knowledge more systematically; that is implied in the interdisciplinary practice as such. Everybody is the teacher and the student at the same time in our global semiotic practice. As a consequence, a genuine global semiotic era has come yet. All of us belong to the same semiotic family needing each other\u2019s cooperation and helps. Let me wish this Nanjing Symposium becomes a symbolic starting point for our great semiotic mission.<\/p>\n","protected":false},"excerpt":{"rendered":"

Chinese Semiotics and the Possible Change of Theoretical Semiotics during Globalization Period Youzheng Li ( A Speech delivered at the Nanjing International Symposium for Cultural Semiotics , Nov. 16 \uff0c 2008) \u4e2d\u56fd\u7b26\u53f7\u5b66\u548c\u5168\u7403\u5316\u65f6\u4ee3\u7406\u8bba\u7b26\u53f7 Chinese Semiotics and the Possible Change of Theoretical     Semiotics  during Globalization Period             Youzheng Li (A Speech delivered at the Nanjing International Symposium for Cultural Semiotics, Nov.16\uff0c 2008) \u4e2d\u56fd\u7b26\u53f7\u5b66\u548c\u5168\u7403\u5316\u65f6\u4ee3\u7406\u8bba\u7b26\u53f7\u5b66\u7684\u53d8\u5316  \uff082008\u5e74\u201c\u5357\u4eac\u56fd\u9645\u6587\u5316\u7b26\u53f7\u5b66\u7814\u8ba8\u4f1a\u201d\u53d1\u8a00\uff09 […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"page_builder":"","footnotes":""},"categories":[34],"tags":[],"class_list":["post-1476","post","type-post","status-publish","format-standard","hentry","category-fuhaoxue"],"yoast_head":"\n\u5357\u4eac\u7b26\u53f7\u5b66\u7814\u8ba8\u4f1a\u8bba\u6587-\u674e\u5e7c\u84b8\u5148\u751f\u4e2a\u4eba\u7f51\u7ad9 - 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