{"id":10030,"date":"2026-01-16T08:00:00","date_gmt":"2026-01-16T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=10030"},"modified":"2025-10-10T18:00:39","modified_gmt":"2025-10-10T18:00:39","slug":"looking-at-ekaterina-velmezova-and-kalevi-kulls-article-2017-boris-uspenskij-part-14-of-19","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=10030","title":{"rendered":"Looking at Ekaterina Velmezova and Kalevi Kull’s Article (2017) “Boris Uspenskij…” (Part 14 of 19)"},"content":{"rendered":"\n

0575 Page 437 introduces a question (#7) concerning translation.<\/p>\n\n\n\n

Why is adequate translation between languages impossible?<\/p>\n\n\n\n

There are two specifying sign-relations<\/em> in the TMS regime<\/em>.<\/p>\n\n\n\n

0576 In the first specifying sign-relation,<\/em> in the fundament interscope, the literary text2bf<\/sub> is substantiated by the language2bm<\/sub> (SOs<\/sub>) that virtually situates spoken words2a<\/sub> (SVs<\/sub>) as langue2am<\/sub> and parole2af<\/sub> of a particular mother tongue.  Translating a literary text into another mother tongue<\/em> risks misreading the content character of a literary text2af<\/sub>,<\/em> especially when the text is rich with word-play<\/em>.<\/p>\n\n\n\n

0577 Here is the specifying sign-relation for the loquens interscope,<\/em> in general.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

Parole2af<\/sub> (SVs<\/sub>) stands for language2bm<\/sub> (SOs<\/sub>) in regards to a structuralist paradigm3b((1b))<\/sub> (SIs<\/sub>).<\/p>\n\n\n\n

0578 If the word-play<\/em> is not translated, the text<\/em> does not make sense.<\/p>\n\n\n\n

In other words, an alien reader may not be able generate an adequate semiological3a<\/sub> structuralist3b<\/sub> model2c<\/sub> of the original text.<\/p>\n\n\n\n

The text2bf<\/sub> is not funny anymore.<\/p>\n\n\n\n

0579 In the second specifying sign-relation,<\/em> in the derivative interscope, social interaction2bf<\/sub> is substantiated by a cognition2bm<\/sub> (SOs<\/sub>) that virtually situates the language of meaning2am<\/sub> (SVs<\/sub>) that has been entangled by the literary text2af<\/sub>.  Can this operation be translated into the various languages of a positivist intellect?  What if the positivist language is too different?  Then, will it be virtually situated by a style of cultural inquiry3b<\/sub> that makes no sense at all, <\/em>such as computer operations3b<\/sub>.<\/p>\n\n\n\n

0580 Say what?<\/p>\n\n\n\n

Here is the specifying sign-relation for the ego interscope,<\/em> in general.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

A positivist language2am<\/sub> (SVs<\/sub>) stands for cognition2bm<\/sub> (SOs<\/sub>) in regards to a cultural-studies paradigm3b((1b))<\/sub> (SIs<\/sub>).<\/p>\n\n\n\n

0581 What if the literary text2af<\/sub> is a series of apparently irregular scratches2af<\/sub><\/em> that the academic thinks are inscribed near the center of only one side of each of<\/em> the before mentioned pieces of fossilized wood?<\/em><\/p>\n\n\n\n

What could these scratches2af<\/sub> mean1b<\/sub> in terms of the language of anthropology2am<\/sub>?<\/p>\n\n\n\n

0582 Of course, after the excavation, the researchers take the artifacts to Professor Rabenmann, who still has an office at the old Institute of Archaeology. <\/p>\n\n\n\n

What will the old man have to say?<\/p>\n\n\n\n

0583 They explain the find<\/em> and give him the two flat pieces of fossilized wood<\/em>.  The Professor notes cord markings are on the opposing side of the scratches and much closer to the end of the flat pieces, than the marks.<\/p>\n\n\n\n

Are the marks intentional?<\/p>\n\n\n\n

What do these artifacts translate into?<\/p>\n\n\n\n

0584 Hmmm.  The professor is not sure.  He opens the drawer to his desk and takes out a ball of string.  He measures out a meter, then cuts the string with a scissors.  Then, with a degree of deliberation, he places the stones face to face and starts to wind the string around the two pieces, retracing the one sided cord markings.<\/p>\n\n\n\n

0585 Professor, what are you doing?<\/p>\n\n\n\n

Give me a moment. I want to see.<\/p>\n\n\n\n

You are not going to break them, are you?<\/p>\n\n\n\n

Oh no, no breakage, these are hard as stone.  Now, look I have tied them together.<\/p>\n\n\n\n

Now what?<\/p>\n\n\n\n

0586 Then, the professor takes a walnut that is on his desk, places it between the two pieces, right where the scratches are, and presses the stone slabs together.<\/p>\n\n\n\n

0587 The novices almost pass out.<\/p>\n\n\n\n

“There you go.  It is a nutcracker.”, the professor says, while picking the meat of the nut away from the shell.<\/p>\n\n\n\n

0588 Yes, the word “translation” now applies to two literary texts.  The loquens2bf<\/sub> text (the one everyone talks about) is substantiated by the language of the mother tongue2bm<\/sub>.  The ego2af<\/sub> text (the one that Uspenskij talks about) entangles the language2am<\/sub> of the TMS positivist intellect3a<\/sub>.<\/p>\n\n\n\n

0589 Later, the students use interferometry to make three-dimensional images of each fossilized piece in order to demonstrate that, if the two cord-impressed ends are bound by a simulated structure, then enough force could be simultaneously applied to the opposing termini as to compromise the mechanical integrity of a Persian walnut.<\/p>\n\n\n\n

Now, that is what I call, “translation”!<\/p>\n\n\n\n

0590 I recall that at the very opening of the second interview,<\/em> Part II,<\/em> Uspenskij notes that the Tartu-Moscow School of Semiotics<\/em> is primarily interested in culture<\/em>.  It does not regard inanimate and animate processes<\/em> as significant.<\/p>\n\n\n\n

0591 With that recollection in mind, consider a literary2af<\/sub>… er computerized input2af<\/sub> that entangles a coding language2am<\/sub>.<\/p>\n\n\n\n

Here is a picture.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0592 Does a cybernetic intellect3a<\/sub><\/em> turn computer input2af<\/sub> into machine code2am<\/sub><\/em> according to the potential that ‘each word of the input translates into a sequence of machine codes’1a<\/sub>?<\/em><\/p>\n\n\n\n

0593 Does the answer imply that entanglement<\/em> is translation,<\/em> broadly speaking?<\/p>\n\n\n\n

Entanglement<\/em>\u00a0is\u00a0translation.<\/em><\/p>\n\n\n\n

Does this apply especially to\u00a0the content-level actuality2a<\/sub>\u00a0of the “ego” interscope,<\/em>\u00a0in so far as it embodies\u00a0the sign-object of an interventional sign-relation (SOi<\/sub>)<\/em>\u00a0and\u00a0the sign-vehicle of a specifying sign-relation (SVs<\/sub>)?<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

0575 Page 437 introduces a question (#7) concerning translation. Why is adequate translation between languages impossible? There are two specifying sign-relations in the TMS regime. 0576 In the first specifying sign-relation, in the fundament interscope, the literary text2bf is substantiated by the language2bm (SOs) that virtually situates spoken words2a (SVs) as langue2am and parole2af of a particular mother tongue.  Translating a literary text into another mother […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-10030","post","type-post","status-publish","format-standard","hentry","category-unveiling-words"],"yoast_head":"\nLooking at Ekaterina Velmezova and Kalevi Kull's Article (2017) "Boris Uspenskij..." 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