罗兰·巴特的结构主义大众文化批判述评——兼论广告的符号学阐释
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摘要
结构主义作为分析、研究大众文化的一种方法兴起于20世纪50年代的法国,将结构主义符号学运用到大众文化研究中的最重要的人物当属罗兰·巴特。符号学深入意识形态建构的背后,认识那些看似理所当然、使事物具有普遍性质的各种意义,罗兰·巴特能突破以往文化批评只注重高雅文学的框框,把大众文化作为批评的文本进行详细分析,难能可贵。但是,符号学对大众文化的分析过分注重了对符号的解码,而忽视了对意义的产生同样重要的符号的生产,即对符号的编码。结构主义吸收了索绪尔语言学的一些重要概念的同时,也接受了他重视共时性研究而轻视历时性研究的缺点,以至于符号学的研究之路越走越窄。
Structuralism is a research method used to analyze and study mass culture. Structuralism arose from France in 1950 s. Roland Barthes is an important scholar that applied structuralism to the study of mass culture; Behind penetrating the ideological construction,semiotics recognizes the various meanings that seem to be taken for granted and make things universal. Compared with the previous study,Roland Barthes can break through the limitation of the study that only focused on the elegant literature,and analyze mass culture as a text of criticism. However,semiotics in the study of mass culture has put too much emphasis on the symbol decoding,ignoring the production of symbol,which is equally important for the generation of meaning,that is the encoding of symbols. Structuralism absorbs some important linguistic concept from Ferdinand de Saussure,meanwhile it accepted his research characteristics,which put emphasis on synchronic research and ignore diachronic research. Thus,the path of semiotics study is getting narrower.
Structuralism is a research method used to analyze and study mass culture. Structuralism arose from France in 1950 s. Roland Barthes is an important scholar that applied structuralism to the study of mass culture; Behind penetrating the ideological construction,semiotics recognizes the various meanings that seem to be taken for granted and make things universal. Compared with the previous study,Roland Barthes can break through the limitation of the study that only focused on the elegant literature,and analyze mass culture as a text of criticism. However,semiotics in the study of mass culture has put too much emphasis on the symbol decoding,ignoring the production of symbol,which is equally important for the generation of meaning,that is the encoding of symbols. Structuralism absorbs some important linguistic concept from Ferdinand de Saussure,meanwhile it accepted his research characteristics,which put emphasis on synchronic research and ignore diachronic research. Thus,the path of semiotics study is getting narrower.
引文
[1][英]特伦斯·霍克斯.结构主义和符号学[M].瞿铁鹏,译.上海:上海译文出版社,1997.
[2][瑞士]费尔迪南·德·索绪尔.普通语言学教程[M].高名凯,译.北京:商务印书馆,1982:38.
[3][法]罗兰·巴特.神话---大众文化诠释[M].许蔷蔷,译.上海:上海人民出版社,1999.
[4][法]居伊·德波.景观社会[M].王昭风,译.南京:南京大学出版社,2006:3.
[5][法]罗兰·巴特.形象的修辞[M]∥北京:形象的修辞:广告与当代社会理论,2005:37.
[6]鞠惠冰.广告文化学[M].北京:北京师范大学出版社,2013:10.
[7][英]约翰·斯道雷.文化理论与通俗文化导论(第二版)[M].杨竹山,郭发勇,周辉,译.南京:南京大学出版社,2001:118.
[8][英]斯特里纳蒂.通俗文化理论导论[M].阎嘉,译.商务印书馆,2001:139-140.
[9][美]苏特·杰哈利.广告符码:消费社会中的政治经济学和拜物现象[M].马姗姗,译.北京:中国人民大学出版社,2004:5.
[10][法]让·鲍德里亚.消失的技法[M]∥桂林:视觉文化读本,2003:76.
[11]李幼蒸.罗兰·巴尔特:当代西方文学思想的一面镜子[M]∥北京:罗兰·巴尔特文集:符号学原理,2008:84.
[12][法]罗兰·巴尔特.罗兰·巴尔特文集:符号学原理[M].李幼蒸,译.北京:中国人民大学出版社,2008:译者前言.
[2][瑞士]费尔迪南·德·索绪尔.普通语言学教程[M].高名凯,译.北京:商务印书馆,1982:38.
[3][法]罗兰·巴特.神话---大众文化诠释[M].许蔷蔷,译.上海:上海人民出版社,1999.
[4][法]居伊·德波.景观社会[M].王昭风,译.南京:南京大学出版社,2006:3.
[5][法]罗兰·巴特.形象的修辞[M]∥北京:形象的修辞:广告与当代社会理论,2005:37.
[6]鞠惠冰.广告文化学[M].北京:北京师范大学出版社,2013:10.
[7][英]约翰·斯道雷.文化理论与通俗文化导论(第二版)[M].杨竹山,郭发勇,周辉,译.南京:南京大学出版社,2001:118.
[8][英]斯特里纳蒂.通俗文化理论导论[M].阎嘉,译.商务印书馆,2001:139-140.
[9][美]苏特·杰哈利.广告符码:消费社会中的政治经济学和拜物现象[M].马姗姗,译.北京:中国人民大学出版社,2004:5.
[10][法]让·鲍德里亚.消失的技法[M]∥桂林:视觉文化读本,2003:76.
[11]李幼蒸.罗兰·巴尔特:当代西方文学思想的一面镜子[M]∥北京:罗兰·巴尔特文集:符号学原理,2008:84.
[12][法]罗兰·巴尔特.罗兰·巴尔特文集:符号学原理[M].李幼蒸,译.北京:中国人民大学出版社,2008:译者前言.