Ye Chao learned that from 1985 to 1987, a series of articles on the use of semiotics in various disciplines appeared, such as An Heju's 'Semiotics' and Literary Creation, Andy's Semiotics of Short Stories, Hu Miaosheng's Introduction to Drama Semiotics, Ai Dingzeng's Masterpieces Using Architectural Semiotics: A Review of the Xishuangbanna Gymnasium Scheme, Xu Zengmin's Film Symbols and Semiotics, Li Yousteam's Overview of Film Semiotics, Zhou Xiaofeng's Hazy Poetry and the Laws of Art: A Semiotic Discussion on Modern Poetry, and Zeng Dawei's On the Application of Semiotic Theory and Reception Theory in Teaching", Zheng Weibo's "The Limit of Translation Equivalence from the Semiotic Perspective", Guo Yun's "Intelligence and Symbols: Looking at the Intelligence Carrier from the Perspective of Big Intelligence", etc.

Semiotics is interdisciplinary, and the breadth of its coverage is already astonishing.

At this time, there were also some texts that gave a general introduction to this discipline, such as Mao Danqing's "The Origin of Semiotics" and Chen Bo's "Semiotics and Its Methodological Significance". By the end of this decade, semiotics in China had taken on an explosive form, and synthesis and convergence had begun to appear.

In January 1988, Li Youxuan, Zhao Yiheng, Zhang Zhiting, and others held the "Beijing-Tianjin Semiotics Symposium" in Beijing, which was the first gathering of Chinese semiotics circles; in December 1988, Li Xiankun published "Popular Lectures on Semiotics" (the last few lectures were in charge of Chen Zongming); in the late 80s, the first monographs on Chinese semiotics began to be published: Lin Gangyu's "Symbols, Psychology, and Literature" (Huacheng Publishing House, 1985) may be the first monograph in China to apply semiotics to literary research.

This was followed by He Xin's Symbol-Cultural Interpretation of Artistic Phenomena (People's Literature Publishing House, 1987), which applied semiotics to art research, and Yu Jianzhang and Ye Shuxian's Symbols: Language and Art (Shanghai People's Publishing House, 1988); Xiao Feng's Symbols from Philosophy (Chinese Renmin University Press, 1989) may be the first semiotic philosophical monograph; Yang Chunshi's Art Symbols and Interpretations (People's Literature Publishing House, 1989), and Zhao Yiheng's Literary Semiotics (China Federation of Literary and Art Circles Publishing Company, 1990), Semiotics (Nanjing University Press, 2012)

In semiotics, there is also a school of thought......

Semiotics (semiotics, semiologie, semiotic) is from France and Italy as the center of the 60s of the 20th century to the European countries again, its source is nothing more than Husserl's phenomenology, Saussure's structuralism and Peirce's pragmatism.

According to the theoretical form, it can also be divided into: first, Cassirer's philosophical semiotics (neo-Kantianism) and Peirce's philosophical semiotics; second, the semiotics of Lorrent Barthes's linguistic structuralism under the influence of Saussure;

Third, the historical semiotics of the former Soviet scholar Lautman happened to be the opposition of Saussure's synchronic research, and so on.

Li Youchen believes: "There are four most common general semiotic theories today: the American Peirce theoretical system, the Swiss Saussure theoretical system, the French Gremas theoretical system, and the Italian Eco general semiotic system. ”

Semiotics, as a discipline of interdisciplinary research, is of course indispensable for the revolutionary nature of ideological scholarship. In the postmodern trend of thought, the Chinese people are more likely to accept Barthes and the like. But I have studied Chinese culture for many years, and my awareness of following the trend has long been indifferent.

Speaking quietly, those Western learnings, the appropriation and even advocacy of the Chinese people without thinking, have long since tired me.

The Chinese people must understand that the authority in Western academic circles may be extremely wrong in our context, and semiotics has its own characteristics, so we hope to find a more reasonable research method, and the humble essay is only a crude attempt.

Major schools ......

Saussure was a Swiss linguist who pioneered modern linguistics, and he did not have any works of his own, but the famous "Course in General Linguistics" is Saussure's lecture script, which was edited by two students.

The etymology of the words in modern semiotics is also a derivation of Saussure's words from the Greek word for "signs".

Saussure's semiotics is a science that studies the laws of the use of signs in human society, which is different from traditional linguistics (Philology) to conduct diachronic research on the historical evolution of language, modern linguistics focuses on the current time and space, and the referential laws within language. British philosopher Wittgenstein, American derivative linguist Noam Chomsky, etc.

Because Saussure divided linguistic signs into two parts, he provided a systematic analytical methodology for scholars who study cultural signs or ideological patterns, and in the 80s and 90s, semiotics flourished in the field of European and American cultural criticism.

Until now, many cultural critics trained by the Global Academy have used semiotic methods to analyze the structure of cultural phenomena.

Saussure's semiotics is characterized by the fact that a single sign is divided into two parts: signifier and signified. A signifier is a phonetic image of a sign; A whole made up of two parts, called a symbol.

The relationship between signifiers and signifiers is arbitrariness and is not necessarily related. For example, the pronunciation and combination of the English word "tree" have been referred to as "a phyllophyllous plant with wooden branches as the main body" due to conventional custom.

Peirce's Semiotics......

According to Peirce, there are three types of symbols according to their relationship to objects: icons, indexes, and symbols. The first two are symbols with a rational character.

icon......

The resemblance signs point to the object by means of "inconicity": "one symbol replaces another because it resemblance"

Any perception has a shape acting on the senses, so that any perception can find an image with another object, which is why any perception is a potential image symbol.

Draw a god at the door to refer to the church, draw five five-pointed stars to represent the five stars, and put "×" on the cigarette end to indicate that smoking is prohibited.

The list goes on. Some are conventional, such as "×", while others are similar, such as stars, cigarette butts. If the two are exactly the same, are they still symbols?

Of course not.

The stars in the sky are definitely not pentagonal, and the cigarette butts are not photographs.

The symbols convey information at a glance, and must not be ambiguous and unpredictable.