Winfried Nöth

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.

According to the logical positivists, signs (words and pictures) of imaginary beings have no referent (Goodman). The semiotic theory behind this assumption is dualistic and Cartesian: signs vs. nonsigns as well as the mental vs. the material world are in fundamental opposition. Peirce’s semiotics is based on the premise of the sign as a mediator between such opposites: signs do not refer to referents, they represent objects to a mind, but the object of a sign can be existent or nonexistent, a feeling or an idea, something merely imaginary or even something false. The paper examines the nature of imaginary, nonexistent, and nonfigurative objects, such as unicorns, phoenixes, or nonrepresentative paintings, and shows why verbal or visual representations of imaginary beings and even nonfigurative paintings, which seem to represent nothing, are fully developed signs with a variety of objects determining their representation.

In several of his papers, Charles S. Peirce illustrates processes of interpreting and understanding signs by examples from second language vocabulary teaching and learning. The insights conveyed by means of these little pedagogical scenarios are not meant as contributions to the psychology of second language learning, but they aim at elucidating fundamental semiotic implications of knowledge acquisition in general. Peirce's semiotic premise that a well-understood sign is one that represents an object and creates an interpretant is essential to the understanding of how new words and signs in general can be taught and learned. The article argues that Peirce's theory of the object of the sign, especially of the necessity of collateral experience of the object of a sign, can help to understand the riddle posed by of the Meno paradox of the impossibility of learning what we do not yet know. It examines the semiotic implications of the didactic methods of teaching and learning through translation, ostension, mental and real images, as well as metacognition, and it shows how icons, indices, and symbols are essential to learning new words

Ecosemiotics is the study of sign processes (semioses) in relation to the natural environment in which they occur. The paper examines the cultural, biological, and evolutionary dimensions of ecosemioses on the basis of C. S. Peirce's theory of continuity between matter and mind and investigates the ecosemiotic dimensions of natural signs. Ecosemiotics and the semiotics of nature are distinguished from pansemiotism, and the coevolution of sign processes with their natural enviromnent is discussed as a determining factor of ecosemiosis