Free From the Tree to the Labyrinth by Umberto Eco Page A

natural language and other semiotic systems, since properties expressed in nonverbal form can also constitute part of the encyclopedic representation of a given term or corresponding concept (in the sense that a potentially infinite number of images of dogs are part of the encyclopedic representation of the notion “dog”); and (ii) in the second place, the distinction between semiotic system as object and theoretical metalanguage. It is impossible in fact to create a metalanguage as a theoretical construct composed of a finite number of universal primitives: such a construct, as we have seen, explodes, and when it explodes it reveals that its own metalinguistic terms are nothing other than terms of the object language—though they may be used provisionally as not susceptible of further definition.
    The encyclopedia is dominated by the Peircean principle of interpretation and consequently of unlimited semiosis. Every expression of the semiotic system is interpretable by other expressions, and these by still others, in a self-sustaining semiotic process, even if, from a Peircean point of view, this flight of interpretants generates habits and hence modalities of transformation of the natural world. Every result of this action on the world must, however, be interpreted in its turn, and in this way the circle of semiosis is on the one hand constantly opening up to what lies outside and on the other constantly reproducing itself within.
    Furthermore, the encyclopedia generates ever new interpretations that depend on changing contexts and circumstances (and hence semantics incorporates within itself pragmatics). Therefore we can never give it a definitive and closed representation: an encyclopedic representation is never global but invariably local, and it is activated as a function of determined contexts and circumstances. The expression “dog” occurring in a universe of discourse regarding fireplace furniture generates different interpretants from the same expression occurring in a universe of discourse regarding animals; while, within a discourse on animals, the same expression generates different ramifications of interpretants depending on whether the subject is zoology or hunting.

1.5.  Labyrinths
    D’Alembert spoke of a labyrinth, and he naturally attempted to express the concept through that of a map, without, however, being able to speak of the topological model of a polydimensional network. The Porphyrian tree represented an attempt to reduce the polydimensional labyrinth to a bidimensional schema. But we have observed how, even in this simple classificatory instrument, the tree regenerated the labyrinth (of differences) at every fresh step.
    We must first reach a consensus on the concept of labyrinth, because labyrinths come in three varieties (cf. Santarcangeli 1967; Bord 1976; Kern 1981). The classic labyrinth of Cnossos is unicursal: there is only one path. Once one enters one cannot help reaching the center (and from the center one cannot help finding the way out). If the unicursal labyrinth were to be “unrolled,” we would find we had a single thread in our hands—the thread of Ariadne which the legend presents as the means (alien to the labyrinth) of extricating oneself from the labyrinth, whereas in fact all it is is the labyrinth itself. 31 The unicursal labyrinth, then, does not represent a model for an encyclopedia ( Figure 1.15 )
    The second type is the Mannerist labyrinth or Irrweg. The Irrweg proposes alternative choices, but all the paths lead to a dead point—all but one, that is, which leads to the way out ( Figure 1.16 ). If it were “unrolled,” the Irrweg would assume the form of a tree, of a structure of blind alleys (except for one). 32 One can take the wrong path, in which case one is obliged to retrace one’s steps (in a certain sense the Irrweg works like a flowchart ).

    Figure 1.15

    Figure 1.16

    The third kind of labyrinth is a network, in which every point may be connected