Cybersemiotics: Why Information Is Not Enough! by Soren Brier

By Soren Brier

A starting to be box of inquiry, biosemiotics is a concept of cognition and communique that unites the residing and the cultural international. what's lacking from this conception, although, is the unification of the knowledge and computational geographical regions of the non-living usual and technical international. Cybersemiotics offers this kind of framework.

By integrating cybernetic info conception into the original semiotic framework of C.S. Peirce, Søren Brier makes an attempt to discover a unified conceptual framework that encompasses the advanced region of knowledge, cognition, and communique technology. This integration is played via Niklas Luhmann's autopoietic structures thought of social communique. The hyperlink among cybernetics and semiotics is, extra, an ethological and evolutionary thought of embodiment mixed with Lakoff and Johnson's 'philosophy within the flesh.' This calls for the improvement of a transdisciplinary philosophy of information as a lot logic because it is cultured within the humanities and the sciences. Such an epistemological and ontological framework is usually constructed during this volume.

Cybersemiotics not just builds a bridge among technological know-how and tradition, it offers a framework that encompasses them either. The cybersemiotic framework bargains a platform for a brand new point of world discussion among wisdom structures, together with a view of technology that doesn't compete with faith yet deals the chance for mutual and fruitful exchange.

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These should be made clear for others to evaluate. Scientific world views, methods, epistemologies and methodologies are constantly evolving, as is everything else in culture and nature. They interact with one another, and their development should be discussed. Science cannot prove that nature is at bottom truly mathematical, mechanical, or something else; nor can it prove the truth of any particular ‘world view’ or ‘ontology’ that is the philosophical foundation for theories and methods (Kuhn’s disciplinary matrix).

However, we can also approach the concept in terms of the forms of life common to humankind. He explains them to be ‘the system of reference by means of which we interpret an unknown language’ – clearly a universalistic turn. He recognizes that the use of language is made possible by the human form of life as opposed to, for instance, the life form of a lion (which he used in another example). This is the thread that I, as a biosemiotician, want to follow. I see no problem in interpreting forms of life at the level of species, of cultures, and of subcultures (this is in line with Bourdieu’s habitus concept, which is the silent subconscious background for interpreting concepts, metaphors, and life conduct).

The first is a functionalistic approach based on an objective information concept, the other is based on a pragmatic concept of meaning. Thus cybersemiotics attempts to create a metaframework that unites phenomenology and functionalism in a pragmatic, evolutionary non-reductionist triadic view of the self-organization of signs and signification processes. 9 This com- 32 Cybersemiotics bines a semiotics of nature with pragmatic linguistics in a second-order approach, one that reflects the role of the observer as the producer of meaningful contexts that make processes and differences informational.

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