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3. Emilia Parpală, University of Craiova, România

Transpersonal Poetic Communication

On the whole, the linear or orchestral models of communication failed to integrate the sacred, vertical dimension of human communication. Transpersonal communication (TC) designates the interaction with divine entities, with ancestors or spirits beyond man’s contingent existence and knowledge. TC could also be seen as the expansion and unification of the self through archetypal symbolic structures. The forms of metaphysical experience (the prayer, the meditation, the religious rituals, the mystic visions and representations) express the subjective need for transcendency, which is an immanent dimension of the self.

Understanding God is, according to Solomon Marcus (2009: 59), a mediating process which involves metaphor and self-reference. The semiotics of God implies the ternary relation: Nothingness, Infinity and Self-referentiality. Robert C. Neville (2002) remarked the dynamic character of the interpreters, as the religious signs are not static, but engaged in vivid symbolic interactions. Massimo Leone (2009: 190) noted the semiotic paradox of representation specific to TC: through iconic presentification, an absent entity is signaled by signs of visibility and vice versa. The visual representations of the sacred, following specific conventions and interdictions, illustrate the style a society or a certain creator confer to non-representable entities an iconic presence.

The artistic experience testifies to the affinity between TC and poetry – “a religious state of our spirit which gently affirms and lovingly receives the presence of God in the suave beauties of existence.” (Arghezi). In the present paper, we offer an inventory of the most representative strategies of TC in modern Romanian poetry: the endo- / exophoric reference, the dramatic address, the semantic-syntactic models of mediated communication, the deictic system, the “figure and ground” stylization etc. Accordingly our approach is semiotic, communicational, and cognitive.

For the direct TC, our starting point is the teophany narrated in Jacob wrestling with the angel (Genesis 32: 22-32), reinterpreted in two neomodern parodic pheno-texts, viz. Lupta lui Iacov cu îngerul sau ideea de „tu” (Jacob wrestling with the angel or the idea of “you”) by Nichita Stănescu and Minunea (Miracle) by Marin Sorescu. The concept of “type scene” (Savran 2005) is useful in this comparative analysis. We will identify in Ioan Alexandru’s hymns the values of foregrounding genearated by the figure – ground disposition (Stockwell 2003). The figuration process is centered on the attractor “light”, a symbolic metaphor specific to the Byzantine imagery. The figure overwhelms the ground, abolishes the perspective and imposes the omnipresent light, a sign (icon, index, symbol) of the sacred Logos. The principles of iconicity, the emphasis on the liturgical discourse, the esoteric symbols, the celebration of primitivism characterize the hymnographic poetry of the neo-modern Ioan Alexandru.

For the indirect TC, Tudor Arghezi’s Psalms offer the most complex semiotic system of “metonymic signs of the Sign”, transcoded in images of impressive sensoriality. (Parpală 1984).

In religious traditions, the representation of God is canonical and rigid; in poetry, the alternatives reveal a rhetorically mediated hypothetical communication; its humor and dramatic character result from ontological difference and from emotional involvement. We noticed a baroque TC in Arghezi’s psalms, a parodic one with Sorescu, a logocentric metaphysics with Stănescu, a cataphatic and expressionistic figuration with Alexandru.

References:

Leone, Massimo. 2009. “Cultures of Invisibility: the Semiotics of the Veil in Judaism”. Cmeciu, Doina, Stănciulescu, Traian, D. (eds.). Transmodernity: Managing Global Communication. Proceedings of the Second ROASS Conference. Bacău: Alma Mater Publishing House, 189-201.

Marcus, Solomon. 2009. “Semiotics of Transcendence: Signs of God”. Cmeciu, Doina, Stănciulescu, Traian, D. (eds.), 59-61.

Parpală, Emilia. 1984. Poetica lui Tudor Arghezi. Modele semiotice şi tipuri de text. Bucureşti: Minerva.

Savran, George W. 2005. Encountering the Divine. Theophany in Biblical Narrative. London:T & T Clark International.

Sell, Roger, D. 2011. Communicational Criticism. Studies in literature as dialogue. Amsterdam: John Benjamins.

Stockwell, Peter. 2003. “Surreal figures”. Gavins, Joanna and Steen, Gerard (eds.). Cognitive Poetics in Practice. London and New York: Routledge, 13-26.

 

4. Norma Fatala (nfatala_ar@yahoo.com.ar)

Religión y política.  El discurso de la Iglesia (Argentina 2001-2003)

Este trabajo resume el capítulo dedicado al discurso de las jerarquías eclesiásticas en una investigación de mayor aliento, que aborda la construcción discursiva del Estado nación y la comunidad política en manifestaciones  mediatizadas por la prensa gráfica de Córdoba, entre setiembre de 2001 y setiembre de 2003, un período marcado por cambios ostensivos en la esfera política.

El marco teórico- metodológico se inscribe en una línea de investigación sociosemiótica que toma como puntos de partida ciertas coincidencias sustanciales de la teoría del discurso social de Marc Angenot y la teoría de los discursos sociales de Eliseo Verón: la consideración de los discursos como fenómenos sociales –y por lo tanto históricos-; la función cognitiva de la discursividad; la centralidad acordada a la producción discursiva de lo actual y lo opinable; y la irreductibilidad de los estudios del discurso a la lingüística. En esos términos, el análisis de la discursividad social involucra no sólo el abandono de la inmanencia textual –la producción social de sentido es necesariamente interdiscursiva-, sino también un desclausuramiento y una vocación interdisciplinar.

Pero a la vez, nuestra perspectiva apunta a recuperar la productividad de la diferencia más notable entre ambos estudiosos. Como se sabe, Verón desarrolla, a partir del paradigma ternario de Peirce, una construcción relacional de los  objetos del análisis del discurso (1993:124-136), donde el  recorte extrae del  continuum de la actividad empírica del discurrir  fragmentos discursivos -i.e. estados  o productos- en relación triádica con sus condiciones de  producción y reconocimiento. Pero la detección de reglas o invariantes  (dispositivo de enunciación, campo semántico, vínculos institucionales) que definen los tipos discursivos no conduce al reino de las semejanzas; antes bien, viene a demostrar el juego de diferencias y distancias propio de la red interdiscursiva, ese “espesor de lo ‘real’” inseparable de la dimensión temporal (i.e., del cambio) y del “desajuste perpetuo entre  producción y reconocimiento”. De allí que Verón prefiera hablar de discursos sociales y descarte la posibilidad de una sistematicidad sincrónica que regule la producción discursiva.

Por el contrario, el uso del sintagma discurso social  -en singular-  propuesto por Angenot para designar  un “objeto compuesto, formado por una serie de sub-conjuntos interactivos, de elementos migrantes metafóricos, donde operan las tendencias hegemónicas y las leyes tácitas"(1989:16, mi traducción) implica, precisamente, la posibilidad de identificar, más allá de la infinita variedad de lenguajes, prácticas significantes, estilos y opiniones, una dominancia global a la cual  llama, siguiendo a Gramsci, hegemonía discursiva (1989:22).  Un estado de discurso es entonces, en términos angenotianos, una hipótesis que pretende dar cuenta de las restricciones  que subyacen a un modo generalizado, naturalizado, de decir/conocer el mundo, que atraviesan los campos discursivos –formas reguladas de disimilación- y garantizan la interlegibilidad de los discursos.

Esta cuestión, en verdad contenciosa, abre sin embargo perspectivas interesantes si se relativizan ciertas formulaciones. En primer lugar,  es fuerza reconocer que sólo en abstracto la semiosis produce pura diversidad. Para dar cuenta de las  semejanzas en reconocimiento es necesario considerar los dispositivos de control de los interpretantes que operan en los discursos en una misma época. Pero, a la vez, sin plantear cortes indemostrables, es necesario pensar la hegemonía discursiva en la mediana duración, en esos ciclos del tiempo social donde es posible detectar, si no rupturas subversivas, transformaciones generalizadas y concurrentes en las dominancias y el régimen de aceptabilidad. 

Norma Alicia Fatala (nfatala_ar@yahoo.com.ar)

Egresada de la Facultad de Lenguas -Universidad Nacional de Córdoba - como Licenciada en Lengua y Literatura Inglesa, Profesora y traductora de Inglés y Profesora de Castellano, Literatura y Latín. 
Docente del Taller de Lenguaje I y Producción Gráfica -Escuela de Ciencias de la Información (Universidad Nacional de Córdoba). 
Codirectora del Programa de investigación Discurso social, de orientación sociosemiótica, dirigido por la Dra. María T. Dalmasso en el Centro de Estudios Avanzados (Universidad Nacional de Córdoba).

 

5. Efthymia-Souzana Gavriil & Anastasia Christodoulou, Aristotle University of Thessaloniki, Department of Italian Language and Culture (efigavriil@hotmail.gr )

Religious in Tourism. The case of religiosity in the official tourist brochure of Greek Tourism

According to World Tourism Organization, tourism consists of numerous activities of people (tourists) who travel and stay in places outside of their “usual environment”, for purposes of relax, business, education etc. and for a period not longer than one year. The term “usual environment” is used to exclude all frequent travels within the area of residence. In every developed country, there are official organizations to promote and protect the National Tourism (Middleton, Fyall & Jackie, 2001). There are many new types of tourism, based on different interests, such as religious tourism, nautical and medical tourism or gastronomic tourism. Religious tourism in particular, is considered one of the most important types of tourism. Of course, there is a direct link between religious and culture. Religious Tourism is not only about churches, monasteries and holy cities but is related to several religious customs and rituals (Leone, 2011).

There is a big interest to see, through a socio-semiotic approach (Lagopoulos & Boklund-Lagopoulou, 1992), how Religious Tourism is being represented and formed in the official religious brochure of Greek Tourism. The aim of this research is to study, how religiosity is presented through traditional architecture (churches, monasteries) and traditional rituals (Easter celebration). We also study the texts that come along with the tourist images, in the official brochure. We want to see how strong religiosity is for Greek people and its importance for Greek Tourism, as a main way for tourist attraction. Additionally, we try to see if the sense of religiosity, in Greece is a way of attraction of tourists with a different religious background.

Key words: religiosity, Religious Tourism, tourist brochure, rituals.

References

Lagopoulos A.-Ph. & K. Boklund-Lagopoulou.(1992). Meaning and Geography. The Social Conception of the Region in Northern Greece. Belin-New York: Mouton de Gruyter.

Leone, M. (2011). “Lo spazio d’esperienza delle processioni religiose”. Ambiente, ambientamento, ambientazione/ Environment, Habitat, Setting. Monographic issue of Lexia, 9-10, p. 357-396.  

Middleton, V. T. C., Fyall. A., Jackie R. C. (2001). Marketing in Travel and Tourism. Lampeter: A Butterworth-Heinemann Title.

 

6. Tatsuma PADOAN, PhD, Newton International Postdoctoral Fellow, Department of the Study of Religions, SOAS (tp26@soas.ac.uk)

A SEMIOTICS OF PRESENCE: RHYTHM, BODY AND MATERIALITY AMONG MOUNTAIN ASCETICS OF CONTEMPORARY JAPAN

The aim of this paper is to reconsider the role of materiality and body in ritual activity, through (1) a critique of the dichotomy “material/immaterial” commonly adopted in the social sciences, and (2) an analysis of how the use of clothing and tools in rituals could be considered as a specific language, appropriated by the practitioners in order to articulate and transform identities, intersubjective relationships, and the world around them.

Studies in material culture tend to criticize the classical dualism between subjects and objects, but still rely upon a misleading division between immaterial values – the semiotic domain of meanings and symbolic languages – and the so-called material values – domain of “hard facts” pertaining e.g. to economics and history. In contrast to this, scholars as Law (2007) and Latour (2005) have advanced a theory of material semiotics – the Actor-Network-Theory – which adopts a notion of materiality articulated as a non-verbal discourse (Fontanille 2006).

I will address these issues by exploring a particular case of contemporary mountain asceticism in Japan, the Shugendō movement or “The Way to Ascetic Powers”, which proposes a “semiotics of presence” that completely overcomes a division between material and immaterial – being based on doctrinal and cosmological tenets not separate from religious practice, but inscribed in material equipment, icons and props, and activated by ritual gestures. Drawing from ethnographic data collected on fieldwork in 2008 and 2009, I will analyse the performance of ritual invocations connected to a particular pilgrimage route – the Katsuragi nijūhasshuku kyōzuka, or “The Twenty-Eight Sūtra Burial Mounds” of Katsuragi mountain range, in central Japan – involving ascetics from the Shugendō temple Tenpōrinji on the top of Mt. Kongō (1125 m). More specifically, I will consider rhythm as a key concept to understanding how material agency is activated, i.e. as an active mediator which articulates and connects together human and nonhuman bodies during ritual performance. This will lead to a radical redefinition of ritual body and ritual subjectivity, rooted in the investigation of the fully semiotic dimension of materiality.

 

7. Józef Zaprucki, Karkonosze State Higher School in Jelenia Góra, Philological School of Higher Education in Wrocław (joezap@op.pl)

The Religious Signs of Silesia and their literary conveying.

The general aim of this paper is to offer a semiotic description of processes which took place within the so called shift of cultural and religious values from Silesia to America both in terms of space and time. The special focus will be put on the communication aspect of these processes which means that issues both of the historical and the present character will be presented. I will try to show how the communication between cultures (German Silesian – American; Polish Silesian – American) pertaining to some kind of not only spiritual but also material shift of religious and regional-cultural symbols and notions took place in the past and what is its impact on the communication processes nowadays.

As the most important literary documents regarding to the topic of this paper will be used a novel Die Schwenckfelder written by a German Silesian, Fedor Sommer in 1912 and translated into American English in 1956 as The Iron Collar (Pennsburg, PA,), and John Quincy Adams’ Letters on Silesia: Written during a tour trough that country in years 1800, 1801.

The replacing process of the Schwenkfelder Confession from Silesia to America begun in the first decades of the 18^th century when a group of Schwenkfelders, regarded at that time as a sect consisting of adherents of Caspar von Schwenckfeld, who in the 16^th century rejected Luther’s view of sacramental theology and was then, as well as his followers, persecuted both by Protestants and Catholics. The persecution became in the 18^th century so severe that the  Schwenkfelder decided to abandon Silesia and flee to Pennsylvania where they established the Schwenkfelder Church which counts today approximately 3000 people. The representatives of the Church have visited their villages in Silesia several times in the last decades which produced a very interesting communicative situation: a narration of cultural and historical mix. There was a discussion where the participants of it represented the American Schwenkfelder with a strong German Silesian historical background on the one hand and on the other the present Polish Silesian inhabitants of this region which used to be German before the WWII. Since these contacts have been reported in the regional press they will be also object of this paper.

As another literary document of intercultural communication will serve the letters on Silesia written by John Quincy Adams and published in 1804 in London. Since the letters have been translated into Polish and found some resonance under Polish Silesians they will be also analyzed in this paper in terms of communication between cultures.              

Selected bibliography

Lanigan, Richard. 1988. Phenomenology of Communication: Merleau-Ponty’s thematics in communicology and semiology. Pittsburgh (PA): Duquesne University Press   

Arnett, Ronald C., Janie M. Harden Fritz, Leeanne M. Bell. 2009. Communication Ethics Literacy: Dialogue and Difference. Thousand Oaks (CA): SAGE Publications

Wąsik, Zdzisław. 2010. On the discursive nature of human interactions in linguistic and cultural ecosystems. In: Zdzisław Wąsik (ed.). 2010. Consultant Assembly III: In Search of Innovatory Subjects for Language and Culture Courses. A Book of Papers and Communiqués for Discussion. Wrocław: Philological School of Higher Education Publishing, 139–152.

Zaprucki, Józef. 2012. Deutsches Erbe in der polnischen Kultur Schlesiens als interkulturelles, didaktisches Potenzial. In: Gisela Thiele (ed.). 2012. Gesellschaftlicher Wandel – Wohin? Innovative Entwicklungen in den Sozialwissenschaften. Regional, international. Festschrift für Erika Steinert. Görlitzer Beiträge zu regionalen Transformationsprozessen, 7. ed. by Eckhard Binas, Stefan Kofner, Joachim Schulze, Erika Steinert, Gisela Thiele and Norbert Zillich,  Frankfurt am Main, Berlin, Bern, Bruxelles, New York, Oxford, Wien: Peter Lang, Internationaler Verlag der Wissenschaften, 35-47

 

8. Elazoui Hamid, Faculty of Letters, Moulay Ismail University, Meknes, Morocco.

The Importance of Semiotic Approaches to Religious Texts

In this paper we would like to deal with Semiotics as a practical approach to written texts, and not as a theoretical field of study dealing with concepts and their functions as described by Semioticians. We would focus on Semiotics to prove its important role in dealing with ancient cultural issues described in Religious Texts. This interest in Semiotic analysis may pave the way for many readers who do not understand that cultures, throughout centuries, pivot on both similarities and differences, concerning notions, concepts, and images about the sacred and the profane. So, we come to the point that these elements are tools used to describe human beings, their human nature as well as their behavior as recorded in such texts interpreted, for different reasons, by translators and discourse analysts as well as critics, sometimes, oriented by a certain ideology, or governed by a specific ideology. For this reason Thomas Sebeok argues that the reliance on Semiotics, the scientific study of sign processes, is necessary to trace the difference between ‘Reality’ and ‘Illusion’ (p.74).  

In the past, Religious Texts had been tackled mainly by Hermeneutics. It had proved, throughout centuries, that Religious Texts are very reliable sources of knowledge because they describe cultural realities and trace ideological fallacies. Later then, Semiotics came to being. It became the dominant and reliable approach to study as well as analyze texts, and interpret signs. Also Semiotics proved that signs can be used as source of reliable information, and as tools to tell lies as John Deely argues. So, from this viewpoint, we should recognize that thanks to Semiotics we able to use its tools, not only  to deconstruct Religious Texts to get enough information about ancient cultures and human behaviors, but also to investigate their meanings and analyze their basic components (mainly clothing, food, nutrition, religion, language, traditions, ceremonies, behavior, law and so on). In other words, Semiotics provides us with imageries, images, and necessary information, not only to understand culture, but also to interpret its components.

 

9. Roumyana Petrova, PhD, Associate Professor, Department of European Studies and International Relations, Faculty of Business and Management, University of Rousse (roumyana.petrova@yahoo.com)

How Religious are the Modern Anglo-American Proverbs Related to Religion: A Linguocultural Study

Proverbs, these “gems of generationally tested wisdom”, to use the fitting description of the world-renowned proverb scholar Wolfgang Mieder, surprisingly continue to thrive in our modern world. This holds good particularly for the proverbs coined in the USA and some other Anglophone communities in the twentieth and the twenty-first centuries, many of which have become current worldwide. In today’s globalized world many formerly “national” proverbs all too easily cross national boundaries to become part and parcel of other cultures. At the same time, new modern coinages appear on an almost daily basis. They however tend to be strikingly different from the old traditional proverbs as we know them, in both form and content.

Linguistic culturology (also: cultural linguistics) studies corpora of axiologically marked linguistic items/texts with a view to explicating their specific cultural semantics. Proverbs, all of which tend to be value-oriented, thus make an ideal object of investigation for scholars in this field.

The analysis in the present paper is carried out with the help of a unit known as the cultureme. In our interpretation, the cultureme is the positively or negatively marked verbalized entity, or set of entities, which is stored in and conveyed by a given linguistic item, or the message of a text. The cultureme is a concretization in the idea of semiosphere, in Juri Lotman’s sense.

The aim of the present study is to examine the corpus of all the modern Anglo-American proverbs excerpted from the first edition of The Dictionary of Modern Proverbs (2012, C. C. Doyle, W. Mieder and F. Shapiro, eds.) related to religion. They are religious in three different ways: on both the denotational and connotational planes, on the connotational plane (deep-structure meaning) only, or on the denotational plane (surface-structure meaning) only; the terms deep and surface structures are to be understood not in the Chomskyan sense, but according to Zholkovskiy’s application of these concepts in paremiology.

An example of the first kind of proverb texts (the ones that are religious in both form and content), is:  Only God can make a tree. The  proverb A criminal (murderer) (always) returns to the scene of his crime, which lacks lexical items pertaining to religion, but is a modern rendition of the well-known Biblical verse, As a dog returneth to his vomit, so a fool returneth to his folly (Prov. 26 : 11, KJV), illustrates the second type, while the proverb  text In heaven an angel is nobody in particular, where the words heaven and angel, although thematically related to religion, do not cancel out the strictly secular meaning and message of the proverb (“one cannot stand out among many others who are equally good”), represents the third type.

This corpus-based study yields answers to a number of questions leading to the basic aim of our enquiry: by revealing the specific type of religiosity stored in the modern Anglo-American proverbs to construct a fragment of the modern American worldview.

 

10. Massimo Leone, University of Turin

Matching infinitude: totality and vacuity in the semiosis of the sacred

There is no meaning without manifestation. The materiality of expression must channel the potentiality of human thought into perceptible ontology. If in most existential domains this constraint seems unproblematic, in religion it often turns into paradox. Religious imaginaries abound with ideals of totality, completeness, and infinitude. Yet, revelation too, meant as the human grasp of the exceptional ontology of transcendence, requires expression. Every expression, though, as linguists and semioticians of all backgrounds assert, results from exclusion. Transcendence that signifies is therefore diminished transcendence, totality that withdraws from itself in order to create a space of finitude, a space that language can inhabit.

But religious language rarely renounces the aspiration of integrity: bridging, through semiosis, the ontological abyss between the absolute quiet of perfect transcendence and its signs for the world, for the existent, for life. To different extents, all religious traditions strive for a paradoxical implosion of semiosis. They design formulae, rituals, and practices whose oxymoronic purpose is to signify the return of signification to its imperturbable origin. This paradoxical semiotic goal generates two tensions: a positive one, wherein religious discourse aims at perfectly signifying the totality of its sacred referent through the elaboration of a total interpretant; a negative one, wherein religious discourse pursues the same objective through the elimination of every interpretant. The first tension gives rise to the mystical parole, the second, to the iconoclastic practice. Both are intrinsically doomed to fail, but both animate through their energy the diachronic evolution of religious cultures.

Through case studies stemming from different religious contexts and epochs, the paper seeks to determine the characteristics of this dynamic, its meaning in the frame of a general semiotic philosophy of religion, its interactions with the history of semiotic ideologies and, above all, what it reveals on the nature of humanity.

 

11) Clebson Luiz de BRITO, Université Fédérale de Minas Gerais/Fapemig/Capes-PDSE

Discours messianique et mythisation de l’histoire

Ce travail contemple une sorte d’identité discursive saisie sous l’étiquette « discours messianique », laquelle s’applique non seulement à des productions discursives issues du domaine religieux, mais  aussi à celles qui, en provenant de domaines les plus divers, ne font qu’allusion au cadre du messianisme. Le discours messianique est compris ici comme un discours qui cherche à donner sens à  la réalité par le biais d’un regard mythique-religieux. En fait, dans tel discours, le présent, quel qu’il soit, semble être  saisi comme un temps d’imperfection, d’erreur, de souffrance et d’oppression. Mais cela ne s’explique que par une perspective selon laquelle il aurait une origine, un commencement (l’âge d’or, le paradis) marqué(e) par la beatitude et la perfection, dont le  présent serait une déformation et pour cela, un chemin vers la fin. Il en découle que l’avenir attendu par le messianisme se configure en tant que retour au passé, n’étant la fin qu’un nouveau commencement, ce qui est indiqué par le mot « rédemption ». Tout cela mène à penser que le discours messianique semble opérer un système interprétatif simples et régulier, capable de prendre le présent toujours comme la vielle de la fin et de convertir des personnages et événements fort divers en des catégories plus simples et générales, ce qu’Eliade appelle « mythisation » de l’histoire. Cela dit, ce travail cherchera à réfléchir sur ce processus d’attribution de sens, dont le dispositif central semble être la catégorie sacré/profane. Pour cela, on va se concentrer plutôt sur le rapport entre cette catégorie e la catégorie concomitance/non-concomitance, pour essayer d’expliquer l’attribution de sens au présent, au passé et au futur,  et la catégorie manifestation/immanence, pour essayer de comprendre la conversion de personnages et d’événements en archétypes et catégories (dans les termes d’Eliade). Pour cette réflexion, il sera utilisé le texte História do futuro (Histoire de l’avenir), ouvrage écrit par Antônio Vieira, un prêtre jésuite et écrivant du XVII^e siècle qui y défend avec un discours à l’air scientifique la thèse selon laquelle Portugal serait destiné à être à la tête d’un imminent Empire mondial chrétien, le Cinquième Empire.

 

12) George Vasilakis

Deux modèles de l’analyse figurative et de l’analyse énonciative appliqués sur la Parabole du Bon Samaritain.

Pendant ces dernières années, les chercheurs du CADIR Lyon (Centre pour l’Analyse du Discours Religieux) sont remontés de l’énoncé à l’énonciation et au lieu de focaliser sur le conditions de la création du texte, ils s’intéressent à la rencontre du texte avec son lecteur et à la description des présuppositions et des effets de l’acte de la lecture.

L’analyse sémiotique observe les différences et les ressemblances des figures qui constituent un système, le texte en vue de la saisie de la signification. La prise en considération de ce système, conduit à l’observation des scènes figuratives – dispositifs des acteurs situés dans un espace et dans un temps – qui sont les unités de base du regard sémiotique. Ainsi on peur représenter les apparences somatiques, le dire et l’entendre par un schéma qui désigne les différents énoncés d’un texte.

Mais par la suite, on peut juxtaposer les différentes scènes successives et observer ce qui est différent et ce qui est en commun. Ainsi se dévoile le cadre des différents plans. L’agencement de l’énonce comme forme, manifeste une énonciation – non pas celle des conditions historiques, mais une position logique – qui est associée à l’énoncé.

Ces deux analyses différentes, à savoir l’analyse figurative et l’analyse énonciative, sont asservies par deux modèles – le Relief et le Vitrail respectivement – qui sont les derniers fruits des recherches au CADIR. Notre participation vise à présenter ces deux modèles et de montrer comment il se sont appliqués de façon pratique dans un texte précis.

La Parabole du Bon Samaritain est une des plus connues et des plus commentées parmi les paraboles néotestamentaires. Elle aussi très passionnante parce qu’elle propose une description des effets de la lecture qui correspond assez exactement à la façon que la sémiotique comprend la lecture.

Mots-clés : Énonciation, Relief, Vitrail, Bon Samaritain, CADIR

Références :

• Anne PÉNICAUD, ’’La sémiotique du CADIR : de l’énoncé à l’énonciation’’, dans Sémiotique et Bible, no 143(Septembre 2011) .

• Jean DELORME et Jean-Yves THERIAULT, Pour lire les paraboles, Les Éditions Médiaspaul, Montréal  et les Éditions du Cerf, Paris, 2012, p.279.