Context: Society is faced with “wicked” problems of environmental sustainability, which are inherently multiperspectival, and there is a need for explicitly constructivist and perspectivist theories to address them. Problem: However, different constructivist theories construe the environment in different ways. The aim of this paper is to clarify the conceptions of environment in constructivist approaches, and thereby to assist the sciences of complex systems and complex environmental problems. Method: We describe the terms used for “the environment” in von Uexküll, Maturana & (...) Varela, and Luhmann, and analyse how their conceptions of environment are connected to differences of perspective and observation. Results: We show the need to distinguish between inside and outside perspectives on the environment, and identify two very different and complementary logics of observation, the logic of distinction and the logic of representation, in the three constructivist theories. Implications: Luhmann’s theory of social systems can be a helpful perspective on the wicked environmental problems of society if we consider carefully the theory’s own blind spots: that it confines itself to systems of communication, and that it is based fully on the conception of observation as indication by means of distinction. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2016 Heft: 213 Seiten: 435-455.

One of the aims of the encyclical "Laudato Si’" is to help us “marvel at the manifold connections existing among creatures”, to show how we are also involved, and to motivate us thereby to care for our common home. Are there new dimensions of beauty available to us today because of recent advances in biology? In this paper I seek to answer this question by first recalling the basic criteria for beauty, as expressed by Aristotle and Aquinas, and then evaluating (...) their applicability as regards three ways in which some prominent twentieth century philosophers of biology have sought to overcome the limitations of reductionism. The overall argument refers especially to the works of Jakob von Uexküll and Georges Canguilhem. The results indicate that harmony, proportion, and integrity in the natural order should be more evident than ever before, especially as regards the way the organism and its environment codetermine each other. This insight allows a deeper appreciation of the message of "Laudato Si’". (shrink)

Intersemiotic translation (IT) was defined by Roman Jakobson (The Translation Studies Reader, Routledge, London, p. 114, 2000) as “transmutation of signs”—“an interpretation of verbal signs by means of signs of nonverbal sign systems.” Despite its theoretical relevance, and in spite of the frequency in which it is practiced, the phenomenon remains virtually unexplored in terms of conceptual modeling, especially from a semiotic perspective. Our approach is based on two premises: (i) IT is fundamentally a semiotic operation process (semiosis) and (ii) (...) IT is a deeply iconic-dependent process. We exemplify our approach by means of literature to dance IT and we explore some implications for the development of a general model of IT. (shrink)

Virtual reality allows participants to experience immersive perspective-taking which is key to stimulate empathy and emotion sharedness. Immersive interaction performed by the participants is examined in this article as an experience of cultural embodiment. Following a biosemiotic approach to culture, the study examines the virtual reality movie Waves of Grace qualitatively. It seeks to trace how participants’ interaction with the virtual worlds elicits in them a feeling of being embodied in a world of Ebola suffering that is outside the cultural (...) paradigm of their real world. Biosemiotics provides a theoretical platform which helps in deconstructing the complexity of participants’ kinetic interactions within both physical and virtual spaces, and, in a way, reconstructing the concept of cultural embodiment. Correspondingly, the analysis yields that cultural embodiment is instantiated through kinetic movement and rhythmical interaction where participants are not only told about the story of Ebola but inhabit its umwelt and reconfigure it. Enacting an umwelt-to-umwelt interaction, participants not only alter the visual scenes and affect their affordances, but they also model subjective worlds that scaffold how they feel, and how they relate to the virtual situation. The findings suggest to update the metaphors used to understand the ‘viewing’ of suffering and sufferers (most notably among them is spectatorship of suffering and distant suffering). The world of suffering is embodied rather than communicated. The article makes a contribution to biosemiotic cultural studies by introducing the concept of physical-virtual kinetic rhythms to the notion of cultural embodiment. (shrink)

Timo Maran has defined “biosemiotic criticism” as the study of human culture with an emphasis on the recognition that all forms of life are organized by sign processes. That approach guides this investigation of the sonic devices and practices that have been used in encounters between birds and humans in agricultural spaces. “Bird-scaring” has been a long-standing component of the semiotic relationship between humans and birds in what I am calling the agricultural semiosphere. The struggle between humans and “pest” species (...) over the control of agricultural resources has spurred technological development, and an examination of the sonic tools that have been involved in bird-scaring practices, from wooden rattles to digital sound recordings, intersects with scholarship on sound technology and media studies. The field of ecoacoustics provides a conceptual framework for the sonic dynamics of the interspecies communication under examination. To the extent that the essay also explores the sign relations between humans and birds it has a place in the growing corpus of biosemiotic criticism. The historical account of bird-scaring practices is presented in three sections, demarcated by changes in technology as well as shifts in the mode of semiotic reference. Across the analysis, a historical approach to bird-scaring is interwoven with a discussion of biosemiotic and ecoacoustic themes and concepts. (shrink)

Charles Peirce, Mikhail Bakhtin and Thomas Sebeok all develop original research itineraries around the sign and, despite terminological differences, canbe related with reference to the concept of dialogism and modelling. Jakob von Uexküll’s biosemiosic “functional cycle”, a model for semiosic processes, is alsoimplied in the relation between dialogue and communication.Biological models which describe communication as a self-referential, autopoietic and semiotically closed system (e.g., the models proposed by Maturana,Varela, and Thure von Uexküll) contrast with both the linear (Shannon and Weaver) and (...) the circular (Saussure) paradigms. The theory of autopoietic systems is only incompatible with dialogism if reference is to a linear causal model which describes communication as developing from source to destination, or to the conversation model governed by the turning around together rule. Dialogism understood in biosemiotic terms overlaps with the concepts of interconnectivity,interrelation, intercorporeity and presupposes the otherness relation.As Uexküll says, the relation with the umwelt in nonhuman living beings is stable and concerns the species; on the contrary, in human beings it is, changeableand concerns the single individual, which is at once an advantage and a disadvantage. Thanks to “syntactics”, human beings can construct, deconstruct and reconstruct an infinite number of worlds from a finite number of elements. This distinguishes human beings from other animals and determines their capacity for posing problems and asking questions. The human being not only produces his or her own world, but can also endanger it, and even destroy it to the point of causing the extinction of all other life forms on Earth. The unique capacity for reflection on signs makes human beings responsible for life across the planet, both human and nonhuman. Such reflections shift semiotic research in the direction of semioethics. (shrink)

The question of cognitive endowment in animals has been fiercely debated in the scientific community during the last couple of decades (for example, in cognitive ethology and behaviourism), and indeed, all throughout the long history of natural philosophy (from Plato and Aristotle, via Descartes, to Darwin). The scientific quest for an empirical, evolutionary account of the development and emergence of cognition has met with many philosophical objections, blind alleys and epistemological quandaries. I will argue that we are dealing with conflicting (...) philosophical world views as well as conflicting empirical paradigms of research. After looking at some examples from the relevant literature of animal studies to elucidate the nature of the conflicts that arise, I propose, in strict Darwinian orthodoxy, that cognitive endowments in nature are subject to the sort of continuum and gradation that natural selection of fit variant forms tends to generate. Somewhere between the myth of “free” humans and the myth of “behaviourally conditioned” animals lies the reality of animal behaviour and cognition. In the end, I hope to have softened up some of those deep-seated philosophical problems (and many quasi-problems) that puzzle and dazzle laymen, scientists and philosophers alike in their quest for knowledge about the natural world. (shrink)

The aim of this article is to show clearly what the terms “object” and “objectivity” as used over the centuries of modern philosophy — from the time of Descartes down to the time of Wittgenstein and Husserl, i.e., from early modern Rationalism and Empiricism to late modern Phenomenology and Analytic philosophy — have obscured. Objectivity, far from being “the ability to consider or represent facts, information, etc., without being influenced by personal feelings or opinions; impartiality; detachment,” as the OED would (...) have it, is fundamentally the condition of occupying the position of the significate in a triadic relation the foreground element of which is a sign vehicle conveying that significate to or for some third. Simply put, an “object” is a significate, a fact that common usage has come to obscure by sedimenting the influence of modern philosophy's reversal of the meaning of the terms “subjective” and “objective,” where the former has come to signify “private opinion” in contrast to “the way things are.” But this sedimentation to the level of common usage of modern solipsistic epistemology is precisely a usage that semiotic analysis of the linguistic sign overcomes, showing that in the expression “object signified” the qualification “signified” is redundant, for an object is nothing other than something signified! Thus “significate,” a term that modern dictionary makers resist, says clearly what the term “object” says obscurely; and a great deal of mischief in philosophy over the centuries after Descartes has been the result of this distinctively modern obscurantism in philosophy. (shrink)

What role does environmental change play in Jakob von Uexküll’s thought? And what role can it play in a up-to-date Uexküllian framework? Admittedly, in hindsight it appears that the Umwelt theory suffers from its reliance on Uexküll’s false premise that the environment (including its mixture of species) is generally stable. In this article, the Umwelt theory of Uexküll is reviewed in light of modern findings related to environmental change, especially from macroevolution. Uexküll’s thought is interpreted as a distinctive theory of (...) phenomenology—an ‘Uexküllian phenomenology’—characterized by an assumption of the (in the realm of life) universal existence of a genuine first person perspective, i.e., of experienced worlds. It is suggested that acknowledging this distinctiveness is critical for eco-phenomenology as well as for biosemiotics; the latter of which can only thus thrive as a true ‘semiotics of being’, rather than a mere ‘semiotics of functioning’. (shrink)

This paper analyses the cause of disease as perceived in Classical and Hellenistic Greece, and in particular in the iamata of Epidauros, cure inscriptions collected and set up in the sanctuary of Asklepios at Epidauros in 350 BC, some of which date back to c. 450 BC. It is concluded that the iamata reflect a plurality of explanations of disease that co-existed in ancient Greece and complemented each other.