Ishtla Singh - Language, Thought and Representation
Ishtla Singh - Language, Thought and Representation
1 Introduction
2.2 Saussure and language as a representational system
Swiss linguist Ferdinand de Saussure (1857–1913) is perhaps best known as the deviser of structuralism.
Saussure theorised that speakers of different languages engage in an arbitrary division of reality; that is,
that ‘different languages cut up reality in different ways.
Every language can be said to be a particular system of representation that mirrors
Langue, which is ‘our [innate] knowledge of the systematic correspondences between sound and meaning which
make up our language. (Including the knowledge of what utterances are possible . . . and what utterances are not)
Saussure terms the sound sequence which makes up a label a signifier, and the meaning or concept associated with
it the signified.
the actual sign is not one or the other of its component parts but instead the association that binds them
together
Saussure did maintain that the link between the signifier and the signified is arbitrary. In other words, there
is no pressing reason why the concept of a tree, for example, has to be symbolized by the exact sequence
of sounds or letters in t-r-e-e. There is also no reason why either might not change over time, and a The
example;
Werewolf – sinister transformation of a person into a wolf-like monster
Wolf man – someone who has wolfish characteristics but remains essentially a person
The level of langue, signs do not exist in isolation, but in systems of associate relationships
- We can truly get at the essence of a sign only by contextualizing it in its current system of use
- The subtle layering of meaning a sign accrues through its use
Example:
Paki - a term of racist abuse in the UK denoting someone who appears to have ethnic affiliations with the Indian
subcontinent.
*exists in a system of associative relationships with signs which negatively label other ethnic groups.
*Someone outside the speech community in which these signs and their associative systems are current will not
necessarily have the same ‘understanding’ of them.
Example - some of the racist signs of the author’s native langue were very different from those he encountered.
Meaning, signs such as paki does not exist in their language, and the author’s creole language contained signs such
as re and dougla which had no currency in Britain.
The importance of considering signs within their systems of use is further emphasized when we compare them
across languages.
Example – mutton (English) - signified cooked meat of sheep
Mouton (French)
Sheep – denotes a live animal (associative relationships)
Thus considering linguistic signs in the context of their systems is crucial to understanding how speech
communities ‘cut up reality’
INDIVIDUAL LANGUAGES – made up of LINGUISTIC SIGNS, STRUCTURAL PRINCIPLES
Grammar – structural rules which allow us to create utterance that are meaningful in our native language; this
varies from language to language
- Thus, the arbitrary division of reality that Saussure theorized is embodied in different languages through the
interaction of the grammar and linguistic signs of each.
The representations of ‘reality’ offered by the resources of each language are not just reflections of particular
ways of looking at the world; they also reinforce those perceptions for their users.
SUMMARY
Language
- Unique and arbitrary system of representation which cuts up reality
- can reflect and reinforce ideologies
- Not used in a context-less vacuum, a host of discourse contexts which are impregnated with the ideology
of social systems and institutions
-can be used by socially powerful groups perpetuate their ideology (colonizers)
- We fond to see it as natural, obvious and common sense thus not interrogating
- can be used to naturalise us into accepting certain ideas about ‘the way things are and the way things
should be’. We must learn to challenge its representations and, as Sapir once stated, fight its implications.