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EN
At the end of the twentieth century, the phenomenon of mass culture was the focus of scholarly attention with an ever increasing frequency: theorists of literature and cultural studies, as well as philosophers have developed a number of approaches to the study of popular culture: social, ideological and semiotic. Contemporary researchers are increasingly attracted to the question of the semiotic culture. In this regard, mass culture and accordingly literature are more and more frequently treated not only as a system of signs, but in fact as a sign itself. J. Lotman conducts his analysis through the prism of the literary process and his research methodology is based on literary methods. Once marginal (from the standpoint of the official literary and philosophical criticism), mass literature is going through the phase of ennoblement. It is dual-track in its “intergrowth” and is already facing up the oversignificant new system of modern cultural codes, while still being rooted in the low culture with its specific character of the text encoding. Therefore, following the principle of semiotic analysis, it is inevitable to take into account the interaction of several sign systems while considering the formative dynamics of the modern genrethemed version of popular literature.
EN
The paper begins with the assumption that an artistic theatre poster is composed of two interacting semiotic systems: the language (the title of the play, the name of the author, the place of stage production, the name or signature of the author of the poster, the year of its creation), and the image (graphic signs, meaningful typography, graphical arrangement, colour scheme). These two codes are interwoven; linguistic signs often fulfill the function of the image in multimodal messages, and vice versa. The application of the category of multimodality allows us to superimpose the meanings of iconic images, mental images, and images hidden behind words, when reading the content of a poster. In artistic theatre posters, verbal and visual signs play with senses and allow the reader to activate different contexts, which leads to a multitude of interpretations. Recipients are not obliged to read the creative, multimodal message in a single, prescribed way. They are free to follow various parallel interpretative routes. Signs of the poster play with each other and with the reader, and the entire meaning of the multimodal message can change as one of the multiple senses of a word, an image, or a colour is singled out.c
RU
Церковное пение способствует передаче социально-культурных отношений, ориентаций, ценностей, категорий, элементов христианства через осязаемые знаки и сообщения словесного искусства. Церковное пение представлено здесь как модель коммуникации с самоорганизующимся процессом связывающая и когнитивный опыт, и ценностные ориентации и социальную, практическую деятельность. Церковное пение интегрирует фонетические символы, вокал и музыку в структуру норм и принципов с внутренней связью и семантической интерпретацией. Церковное пение как социальная коммуникация является динамикой личностного усвоения доктрины элементов, социального опыта в виде знаний о мире вокруг накопленных христианской культурой принципов и навыков общественной жизни и социально значимой продуктивной деятельности, критериев самоопределения в обществе. В свою очередь, человек не только передает христианскую культуру, но также создает и производит традиции, изменяя или изобретая культурные инновации.
EN
Church singing promotes the transmission of sociocultural relations, attitudes, values, categories and elements of Christianity through tangible signs and messages of verbal art. Church singing is presented here as a model of communication with self-organizing process linking cognitive experience, value orientations and social practical activity. Church singing integrates phonetic symbols, singing and music into a structure of the norms and principles with intrinsic relation and semantic interpretation. Church singing as social communication, is the dynamic of personal acceptance of doctrinal elements, social experience in the form of knowledge about the surrounding world accumulated by Christian culture, principles and skills of community life, socially meaningful productive activity, and criteria of self-determination in a community. In turn, a person not only transmits Christian culture, but also creates and reproduces a tradition, varying it or inventing cultural innovations.
PL
Śpiew cerkiewny sprzyja przenoszeniu społeczno-kulturowych relacji, postaw, wartości, kategorii, elementów chrześcijaństwa przez konkretne znaki i przesłania sztuki werbalnej. Śpiew cerkiewny został tu przedstawiony jako model komunikacji z procesem samoorganizacji, jako model, który łączy i doświadczenie poznawcze, i orientacje wartościujące, i praktyczną i społeczną działalność. Śpiew cerkiewny integruje symboli fonetyczne, śpiew i muzykę w strukturę norm i zasad z więziami wewnętrznymi i interpretacją semantyczną. Śpiew cerkiewny jako komunikacja społeczna jest dynamiką osobistego przejmowania doktryny elementów, społecznego doświadczenia w zakresie wiedzy o otaczającym świecie wokół zgromadzonych przez kulturę chrześcijańską zasad i umiejętności życia społecznego i społecznie znaczącą produkcyjną działalnością, kryteriów samostanowienia w społeczeństwie. Z kolei człowiek nie tylko przekazuje kulturę chrześcijańską, ale także tworzy i produkuje tradycje, zmieniając lub wymyślając innowacje kulturowe.
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