Abstract

ABSTRACT Translation converges with life. And life constitutionally is to interpret and translate signs. Consequently, a symptom can be variously interpreted; and it is vital that it be interpreted correctly. Hunger and providing food is a condition for survival, not only in anthroposemiosis, but also in zoosemiosis overall; not only one’s own survival, but that of future generations. This type of vital interpretation is translation. Translation is vital in zoosemiosis, but also in phytosemiosis and micosemiosis; not only throughout the great life kingdoms, the macrocosm, but also in the microcosm. If life and semiosis coincide, as posited in “global semiotics” (Sebeok), then so do life and translation. The current social production system, globalisation, is based on communication and translation is central; the production cycle is grounded in communication-translation. Production and consumption and not just exchange (or circulation) converge with communication; production involves telematics, teleworking, i.e. remote low-cost labour, gas and petrol pipelines, etc.; consumption too involves communication, is telephonic, telematic, mass-medial, and so forth. Social planning, individual and collective, is communication-translation. In globalisation social planning oriented by profit and myopic self-interest – for the sake of few at the cost of many – is translation on behalf of those who control the communication system. Food wastage contradicts hunger as much as other unhealthy conditions connected with food including bulimia and anorexia. In globalisation further symptoms of social malaise and dysfunctional translation include inequality, discrimination, racism, and social injustice generally. Translation semiotics accounts for this type of dysfunctioning as well. Semiotics practiced as global semiotics is the science with a maximum capacity for reflection on signs, thus for a responsible attitude towards semiosis, the other, ultimately life overall.

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