This article applies some conceptual tools from semiotics to better understand the disastrous impacts of the world economy on global ecology. It traces the accelerating production of material disorder and waste to the logic of the money sign, as economic production processes simultaneously increase exchange-values and entropy. The exchange of indexical and iconic signs is essential to the dynamics of ecological systems and the proliferation of biological diversity. The human species has added a third kind of sign, the symbol, and (...) more recently a fourth: all-purpose money. Money does not refer to any referent either through contiguity, similarity, or convention. It is an empty sign, capable of assuming any significance that its owner attributes to it. The article argues that the concept of symbolic reference should be restricted to cultural and linguistic phenomena. Money qualifies as a new species of sign based on its exceedingly open mode of reference. It does not refer to any object by social convention but owes its specific properties precisely to the absence of such conventions. The logic of money pivots on decontextualisation: it presupposes and encourages the detachment of exchange values, people, and concepts from the particular and the local. Selective advantage is no longer primarily about calibration within local contexts, but increasingly a matter of transcending or emancipating oneself from the specific. This drift toward decontextualisation reverses the evolution of complexity and diversity throughout the planetary biosphere. (shrink)

Abstract‘Behavioural modernity’ isn’t what it used to be. Once conceived as an integrated package of traits demarcated by a clear archaeological signal in a specific time and place, it is now disparate, archaeologically equivocal, and temporally and spatially spread. In this paper we trace behavioural modernity’s empirical and theoretical developments over the last three decades, as surprising discoveries in the material record, as well the reappraisal of old evidence, drove increasingly sophisticated demographic, social and cultural models of behavioural modernity. We (...) argue, however, that some approaches to identifying and categorizing modernity have not kept up with this new picture. This is due to what we term ‘Rubicon expectations’: classificatory and interpretive practices which look for or assume clear demarcations in behavioural and cultural processes. We develop a philosophical account of ‘investigative disintegration’ to capture how our understanding of behavioural modernity has changed, and how Rubicon-based practices have become inadequate. Disintegration, in the form we analyse, occurs when scientists’ conception of a phenomenon shifts sufficiently to reshape an investigation’s epistemic structure. For behavioural modernity, the explanatory weight which once lay on identifying ‘switch-points’ in the innate suite of hominin cognitive capacities, lies now in understanding the social and demographic environments that were capable of sustaining and nourishing more complex material cultures. Finally, we argue that the phenomenon itself has not disintegrated to the point that we are left with no interesting explanandum: for all its mosaic, disparate nature, there are still good reasons for behavioural modernity to retain its central place in investigation of our species' origins. (shrink)