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Social semiotics is a branch of the field of semiotics which investigates human signifying practices in specific social and cultural circumstances, and which tries to explain meaning-making as a social practice. Semiotics, as originally defined by Ferdinand de Saussure, is "the science of the life of signs in society". Social semiotics expands on Saussure's founding insights by exploring the implications of the fact that the "codes" of language and communication are formed by social processes. The crucial implication here is that meanings and semiotic systems are shaped by relations of power, and that as power shifts in society, our languages and other systems of socially accepted meanings can and do change. Social semiotics is thus the study of the social dimensions of meaning, and of the power of human processes of signification and interpretation (known as semiosis) in shaping individuals and societies. Social semiotics focuses on social meaning-making practices of all types, whether visual, verbal or aural in nature (Thibault, 1991). These different systems for meaning-making, or possible "channels" (e.g. speech, writing, images) are known as semiotic modes. Semiotic modes can include visual, verbal, written, gestural and musical resources for communication. They also include various "multimodal" ensembles of any of these modes (Kress and van Leeuwen, 2001). Social semiotics can include the study of how people design and interpret meanings, the study of texts, and the study of how semiotic systems are shaped by social interests and ideologies, and how they are adapted as society changes (Hodge and Kress, 1988). Structuralist semiotics in the tradition of Ferdinand de Saussure focused primarily on theorising semiotic systems or structures (termed ''langue'' by de Saussure, which change diachronically, i.e. over longer periods of time). In contrast, social semiotics tries to account for the variability of semiotic practices termed ''parole'' by Saussure. This altered focus shows how individual creativity, changing historical circumstances, and new social identities and projects can all change patterns of usage and design (Hodge and Kress, 1988). From a social semiotic perspective, rather than being fixed into unchanging "codes", signs are considered to be resources which people use and adapt (or "design") to make meaning. In these respects, social semiotics was influenced by, and shares many of the preoccupations of pragmatics and sociolinguistics and has much in common with cultural studies and critical discourse analysis. The main task of social semiotics is to develop analytical and theoretical frameworks which can explain meaning-making in a social context (Thibault, 1991). ==MAK Halliday and the social semiotic in language== Linguistic theorist, Michael Halliday, introduced the term ‘social semiotics’ into linguistics, when he used the phrase in the title of his book, ''Language as Social Semiotic''. This work argues against the traditional separation between language and society, and exemplifies the start of a 'semiotic' approach, which broadens the narrow focus on written language in linguistics (1978). For Halliday, languages evolve as systems of "meaning potential" (Halliday, 1978:39) or as sets of resources which influence what the speaker can do with language, in a particular social context . For example, for Halliday, the grammar of the English language is a system organised for the following three purposes (areas or "metafunctions"): * Facilitating certain kinds of social and interpersonal interactions (interpersonal), * Representing ideas about the world (ideational), and * Connecting these ideas and interactions into meaningful texts and making them relevant to their context (textual) (1978:112). Any sentence in English is composed like a musical composition, with one strand of its meaning coming from each of the three semiotic areas or metafunctions. Bob Hodge, in the (Semiotics Encyclopedia Online ), suggests that the following points sum up the major premises of Halliday’s social semiotics: # ‘Language is a social fact’ (1978:1) # ‘We shall not come to understand the nature of language if we pursue only the kinds of question about language that are formulated by linguists’ (1978:3) #‘Language is as it is because of the functions it has evolved to serve in people’s lives’ (1978:4). # There are three functions, or ‘metafunctions’, of language: ideational (‘about something’), interpersonal (’doing something’) and textual (‘the speaker’s text-forming potential’) (1978:112). # Language is constituted as ‘a discrete network of options’ (1978:113) 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Social semiotics」の詳細全文を読む スポンサード リンク
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