{"id":10057,"date":"2026-01-09T08:00:00","date_gmt":"2026-01-09T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=10057"},"modified":"2025-10-10T18:36:37","modified_gmt":"2025-10-10T18:36:37","slug":"category-based-diagrams-assist-in-studying-historical-developments-4","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=10057","title":{"rendered":"Looking at Boris Uspenskij’s Article (2017) “Semiotics and Culture”\u00a0\u00a0(Part 1 of 8)"},"content":{"rendered":"\n

0642 The article before me is published by Sign System Studies<\/em> (volume 45(3\/4), 2017, pages 230-248) by Boris Uspenskij (1937-present), one of the members of the first ascent of the Tartu-Moscow School of Semiotics,<\/em> in the 1960s through the 1980s.  The full title is “Semiotics and culture: The perception of time as a semiotic problem”.  The paper was originally presented as a lecture held in Madrid in 2010.  Plus, the paper is based on a two-part article published under the title “History and Semiotics (the perception of time as a semiotic problem)” in 1988 and 1989.<\/p>\n\n\n\n

0643 The first ascent of the Tartu-Moscow School of Semiotics<\/em> builds a fundament of semiology3a<\/sub>, structuralism3b<\/sub> and disciplinary languages3c<\/sub> that retain formal and final causations along with material and efficient causalities<\/em> (called “exact methods3c<\/sub>“).  The result is an actuality2c<\/sub>, a semiological structural model2c<\/sub><\/em> (SVi<\/sub>),<\/em> that stands for a dyadic actuality2a<\/sub><\/em> where {the literary text2af<\/sub> (SOi<\/sub>) [entangles] a language2am<\/sub> of meaning, presence and message1a<\/sub>}.<\/p>\n\n\n\n

0644 Here is a diagram of the fundament interscope<\/em>.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0645 Exact methods3c<\/sub>?<\/p>\n\n\n\n

Think of it3c<\/sub> as flying a probe2bm<\/sub><\/em> into a cloud of phenomena1c<\/sub><\/em> that cannot fully objectify the noumenon of a literary text2bf<\/sub><\/em>.  This scholarly data-collector2bm<\/sub><\/em> extracts observations and measurements1c<\/sub><\/em> that will be evaluated (using exact methods) on the basis of signification3a(1a)<\/sub> and structure3b(1b)<\/sub>.<\/em><\/p>\n\n\n\n

0646 Semiological structural model2c<\/sub>?<\/p>\n\n\n\n

According to the empirio-schematic judgment, a disciplinary language (relation,<\/em> thirdness) brings a mechanical or mathematical model (what ought to be,<\/em> secondness) into relation with observations and measurements of phenomena (what is,<\/em> firstness).  <\/p>\n\n\n\n

A parallel construction follows.<\/p>\n\n\n\n

A disciplinary language of exact methods3c<\/sub> (relation,<\/em> thirdness) brings a semiological structuralist model2c<\/sub> (what ought to be,<\/em> secondness) into relation with observations and measurements of phenomena1c<\/sub> within a literary text2bf<\/sub> (what is,<\/em>firstness).<\/p>\n\n\n\n

0647 Phenomena1c<\/sub>?<\/p>\n\n\n\n

Phenomena <\/em>are observable and measurable facets of a noumenon, a thing itself<\/em>.<\/p>\n\n\n\n

According to Kant’s slogan, a phrase that Kant may have never uttered but which is attributed to him in the same way that the entire Pentateuch is attributed to Moses, a noumenon<\/em> cannot be fully objectified as its phenomena<\/em>.  A thing itself<\/em> cannot be reduced to its observable and measurable facets<\/em>.<\/p>\n\n\n\n

0648 Language2bm<\/sub>?<\/p>\n\n\n\n

Language2bm<\/sub> is the situation-level matter<\/em> (as opposed to form) constituted by Saussure’s definition of language2a<\/sub>entering into a structure (or system)3b<\/sub>,<\/em> such as a mother tongue3b<\/sub>, a genre3b<\/sub>, a style3b<\/sub>, an artistic community3b<\/sub>, a tradition3b<\/sub>, and other civilizational beings3b<\/sub>.<\/p>\n\n\n\n

0649 Clearly, the semiological3a<\/sub> structuralist3b<\/sub> model2c<\/sub><\/em> aims to capture an Aristotelian expression<\/em> of how language as matter2bm<\/sub><\/em> substantiates a literary text as form2bf<\/sub><\/em>.<\/p>\n\n\n\n

Without the literary text2bf<\/sub>,<\/em> a semiological structural model2c<\/sub><\/em> cannot coalesce because there is nothing to delimit free-floating, unanchored language<\/em> from the phenomena that an inquirer is interested in<\/em>.  It is like matter without a form to substantiate.  It’s useless.<\/p>\n\n\n\n

0650 So, in the fundament interscope, language as matter2bm<\/sub><\/em> gives substance to the literary text as form2bf<\/sub>.<\/em><\/p>\n\n\n\n

At the same time, the literary text as form2bf<\/sub><\/em> allows the entire situation-level hylomorphe2b<\/sub><\/em> to take a shape<\/em> where language2bm<\/sub> may be regarded as phenomena<\/em>.<\/p>\n\n\n\n

0651 Say what?<\/p>\n\n\n\n

Language2bm<\/sub><\/em> substantiates the literary form2bf<\/sub><\/em> and, at the same time, may be regarded as phenomena of the literary form2bf<\/sub>.<\/em><\/p>\n\n\n\n

It2bm<\/sub><\/em> is substantiating matter2bm<\/sub> <\/em>(esse_ce) because it virtually situates the content-level actuality2a<\/sub>,<\/em> {langue2am<\/sub>[substantiates] parole2af<\/sub>}.<\/p>\n\n\n\n

It2bm<\/sub><\/em> is regarded as literary phenomena by the perspective-level potential1c<\/sub><\/em>.<\/p>\n\n\n\n

0652 The substantiated form2bf<\/sub><\/em> <\/sub>(essence) is like a noumenon<\/em> and its2bf<\/sub> substantiating matter2bm<\/sub><\/em> (esse_ce) serves as its2bf<\/sub> observable and measurable facets<\/em> (that is, its phenomena<\/em>).<\/p>\n","protected":false},"excerpt":{"rendered":"

0642 The article before me is published by Sign System Studies (volume 45(3\/4), 2017, pages 230-248) by Boris Uspenskij (1937-present), one of the members of the first ascent of the Tartu-Moscow School of Semiotics, in the 1960s through the 1980s.  The full title is “Semiotics and culture: The perception of time as a semiotic problem”.  The paper was originally presented as […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[210,535,211,429,592],"tags":[62,595,39,525,589,547,590,148,245,55,586,594,468,527,185,184,124,530,550,44,35,591,585,596],"class_list":["post-10057","post","type-post","status-publish","format-standard","hentry","category-empirio-schematics","category-meaning-presence-message","category-phenomenology-empirio-schematics","category-positivists-judgment","category-semiotics-and-history","tag-aristotle","tag-boris-uspenskij","tag-category-based-nested-form","tag-charles-peirce","tag-confounding","tag-empirio-schematics","tag-entanglement","tag-history","tag-hylomorphe","tag-interscope","tag-juri-lotman","tag-kaveli-kull","tag-lebenswelt","tag-noumenal-overlay","tag-noumenon","tag-phenomena","tag-philosophy","tag-positivists-judgment-2","tag-razie-mah","tag-science","tag-semiotics","tag-soviet-union","tag-tartu-moscow-school-of-semiotics","tag-time"],"yoast_head":"\nLooking at Boris Uspenskij's Article (2017) "Semiotics and Culture"\u00a0\u00a0(Part 1 of 8) - 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