Winfried Nöth

Are pictures signs? That pictures are signs is evident in the case of pictures that “represent”, but is not “representation” a synonym of “sign”, and if so, can non-representational paintings be considered signs? Some semioticians have declared that such pictures cannot be signs because they have no referent, and in phenomenology the opinion prevails that they are not signs because they are phenomena sui generis. The present approach follows C. S. Peirce’s semiotics: representational and non-representational pictures and even mental pictures are signs. How and why pictures without a referent can nevertheless be defined as signs is examined on the basis of examples of monochrome paintings and historical maps that show non-existing or imaginary territories. The focus of attention is on their semiotic object and, in the case of non-representational paintings, on their interpretation as genuine icons, not in the sense of signs that represent most accurately, but in the sense of signs that represent nothing but themselves, i.e., self-referential signs.

In his Lowell Lectures on “Some Topics of Logic,” Lecture VIII of 1903, Charles S. Peirce, looking back at his career as a historian of science, declared the following: On five occasions in my life, and on five occasions only, I have had an opportunity of testing my Abductions about historical facts, by the fulfillment of my predictions in subsequent archeological or other discoveries; and on each one of those five occasions my conclusions, which in every case ran counter to that of the highest authorities, turned out to be correct. The last two cases were these. Prof. Petrie published a history of Egypt in which he treated the first three dynasties as mythical. I was just about writing a history of...

The "semiotic threshold" is U. Eco's metaphor of the borderline between the world of semiosis and the nonsemiotic world and hence also between semiotics and its neighboring disciplines. The paper examines Eco's threshold in comparison to the views of semiosis and semiotics of C. S. Peirce. While Eco follows the structuralist tradition, postulating the conventionality of signs as the main criterion of semiosis, Peirce has a much broader concept of semiosis, which is not restricted to phenomena of culture but includes many processes in nature. Whereas Eco arrives at the conclusion that biological processes, such as the ones within the immune system, cannot be included in the program of semiotic research, Peirce's broader defmition of semiosis has meanwhile become thefoundation of semiotic studies in biology and medicine and hence in biosemiotics and medical semiotics.

Narratives in literature and even in the comics have become self-referential. A self-referential narrative sign is one that represents itself. The sign is its own object, narrating and narrated time become conflated. Instead of narrating a story, a self-referential narrative narrates that it narrates and how or why the characters in the narrative have found their way into the narrative. M.-A. Mathieu's L'Origine is a self-referential comic book story of a protagonist who learns from his narrators, a team of comic book artists, that he exists only on the paper of a comic book. Two semiotic devices of self-referential verbal and pictorial narrating are distinguished and examined. Iconic self-reference is exemplified by self-repeating signs and signs that represent themselves in the form of mirror texts or self-referential pictures in the picture (mise en abyme). Indexical self-reference is exemplified by the devices of fragmentation and metalepsis, the participation of a narrator in the narrative events. Metalepsis leads to narrative paradoxes and is a major source of humor.

Translation, according to Charles S. Peirce, is semiotic mediation. In sign processes in general, the sign mediates between the object, which it represents, and its interpretant, the idea it evokes, the interpretation it creates, or the action it causes. To what extent does the way a translator mediates correspond to what a sign does in semiosis? The paper inquires into the parallels between the agency of the sign in semiosis and the agency of the interpreter (and translator) in translation. It argues that some of the limits and limitations of translatability are also the limits of the sign in semiosis. Since genuine icons and genuine indices do not convey meaning they are strictly speaking also untranslatable. Nevertheless, icons and indices also serve as mediators in learning how to translate.