The basic definition of semiotics is a sign, according to Berger (2010, p.3), it is “defined conceptually as something that stands for something else” (Berger 2010, p. 3). This is evident in the word semiotics itself, which comes from the Greek word for sign, semeion (Berger 2010, p. 4). Modern semiology, fathered by Ferdinande de Saussure, works on the understanding that social and cultural phenomena, such as objects and events, holds meaning beyond their material being (Berger 2010, p.4).
Berger defines a sign simply as something that stands for something else (Berger 2010, p. 3, p. 11, Branston, G., & Stafford, R 2003, p. 12 ). It is the unity of the signifier (the word or object) and signified (the prescribed meaning) (Berger 2010, p.3). This relationship is entirely socially constructed, according to Berger (2010, p. 5). Berger asserts that similar things can be understood as different to different individuals, depending on their social and cultural background (Pierce 1958 as cited in Berger 2010, p. 9).
Icon is one of Pierce’s “three types of signs” (Pierce 1958 as cited in Berger 2010, p. 9). These include icon, indexes and symbols. Icons signify by resemblance. An example of an iconic sign is photographs (Berger 2010, p. 10). They are drawings of the things that they stand for (Branston, G., & Stafford, R 2003, p. 12). Examples of this are signs of smoking areas, gendered toilets and dog areas.
Symbols signify by connection and have to be learned (Pierce 1958 as cited in Berger 2010, p. 10). An example of symbolic signs is a flag, which symbolises a nationality or geographic location (Berger 2010, p. 10). More contemporary semiotic academics such as Saussure, believe that symbols are never completely arbitrary (Berger 2010, p. 14). Symbols always have some kind of bond to the signifier, although we must learn that bond. Seeing a red light does not naturally produce us to stop, we must learn the meaning behind the colour of the traffic lights. Symbols are not only socially constructed but help construct culture. They shape our behaviour in many areas such as religion, nationality and status (Berger 2010, p. 15). This differs from iconic signs as they hold some resemblance to the signified. A picture of a rose is iconic, the word “rose” is symbolic (Branston, G., & Stafford, R 2003, p. 14).
Index’s signify by causal connection (Pierce 1958 as cited in Berger 2010, p. 10, Branston, G., & Stafford, R 2003, p. 14). Smoke generated from fire is an example of an indexical symbol, as they are physically connected (Berger 2010, p. 10). Smoke coming out of an exhaust pipe is an indexical sign of a broken car, a runny nose a indexical sign for a cold. This differs to symbolic and iconic signs, as there is a causal connection, it is not simply a learned connection or a resemblance. One leads to the other.
Signs and semiotics can be studied to different ways, synchronically (at a given point in time) and diachronically (as they develop over time) (Berger 2010, p. 6). Semiotics is used widely in cultural studies, in order to understand historical developments and understandings. It is also commonly linked to Marxist theories and psychoanalytical theory (Berger 2010, p. 11). Semiotic theory is used as a research method to offer understanding into how people consume media and how find meaning in everyday life (Berger 2010, p. 11). Berger gives the example of semiotic analysis research method with the Acura motorcar. The name is based on a series of codes and representations (Berger 2010, p. 27).