{"id":10062,"date":"2026-01-08T08:00:00","date_gmt":"2026-01-08T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=10062"},"modified":"2025-10-10T18:36:47","modified_gmt":"2025-10-10T18:36:47","slug":"looking-at-boris-uspenskijs-article-2017-semiotics-and-culture-part-2-of-7","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=10062","title":{"rendered":"Looking at Boris Uspenskij&#8217;s Article (2017) &#8220;Semiotics and Culture&#8221;\u00a0\u00a0(Part 2 of 8)"},"content":{"rendered":"\n<p>0653 How is this possible?<\/p>\n\n\n\n<p>The Tartu-Moscow School of Semiotics grows out of the ambition of language departments &#8211; departments on Slavic studies &#8211; to become scientific, and gain repute in the socialist regime of the USSR.&nbsp;&nbsp;They do not fully appreciate that the mechanical philosophers of the 1600s explicitly reject Aristotle&#8217;s formal and final causes, as well as Aristotle&#8217;s hylomorphe of {matter [substance] form}.&nbsp;&nbsp;This appreciation is further muddled by the fact that the Marxist perspective-level vision (or is it &#8220;model&#8221;?) for the derivative interscope, is the hylomorphe, {material arrangements [substantiate] human conditions}<sub>2c<\/sub>.<\/p>\n\n\n\n<p>0654 Plus, the Slavic civilization grows, and expresses itself, within an unbroken tradition with Aristotle (unlike the West, who regains Aristotle&#8217;s texts in the 1000s to 1200s, during the crusades to the eastern Mediterranean).&nbsp;&nbsp;My guess is that Orthodox Christians are already working with&nbsp;<em>the inverse of Aristotle&#8217;s hylomorphe,<\/em>&nbsp;{form [entangles] matter}, for centuries before the modern era.&nbsp;&nbsp;Surely, {form [entangles] matter} sounds like&nbsp;<em>the stuff of angels<\/em>&nbsp;and&nbsp;<em>a God of all Creation<\/em>.<\/p>\n\n\n\n<p>0655 So, the Tartu-Moscow School of Semiotics builds on the semiology<sub>3a<\/sub>&nbsp;and structuralism<sub>3b<\/sub>&nbsp;inherent in Saussure&#8217;s tradition, while the literary texts<sub>2bf<\/sub>&nbsp;speak for themselves.&nbsp;&nbsp;They speak through hylomorphism and entanglement, through normal contexts and potentials, without providing labels for their language<sub>2bm<\/sub>&nbsp;and without scientifically translating their voices into a language<sub>2am<\/sub>&nbsp;designed to label meaning<sub>1a<\/sub>, presence<sub>1b<\/sub>&nbsp;and message<sub>1c<\/sub>.<\/p>\n\n\n\n<p>The Tartu-Moscow School of Semiotics intends to convert the literary works<sub>2af&nbsp;<\/sub>of the Slavic civilization into models<sub>2c<\/sub>, whereby the literary text<sub>2af<\/sub>&nbsp;can entangle a positivist<sub>3a<\/sub>&nbsp;language<sub>2am<\/sub>&nbsp;of meaning<sub>1a<\/sub>, which then virtually potentiates presence<sub>1b<\/sub>&nbsp;and engages a message<sub>1c<\/sub>.<\/p>\n\n\n\n<p>0656 Their intention is as Slavic as the civilization that they are trying to bring into the scientific era.&nbsp;&nbsp;Their intention may be pictured as a confounding of substance and entanglement that crosses from the fundament to the derivative (or the&nbsp;<em>loquens&nbsp;<\/em>to the&nbsp;<em>ego<\/em>) interscope.<\/p>\n\n\n\n<p>Here is a picture.<\/p>\n\n\n\n<figure class=\"wp-block-image size-full\"><a href=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2025\/10\/Slide02-2.png\"><img loading=\"lazy\" decoding=\"async\" width=\"600\" height=\"400\" src=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2025\/10\/Slide02-2.png\" alt=\"\" class=\"wp-image-10063\" srcset=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2025\/10\/Slide02-2.png 600w, https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2025\/10\/Slide02-2-300x200.png 300w\" sizes=\"auto, (max-width: 600px) 100vw, 600px\" \/><\/a><\/figure>\n\n\n\n<p>0657 What a breath-taking confounding.<\/p>\n\n\n\n<p>The literary text<sub>2af<\/sub>, the thing itself, is substantiated by language<sub>2bm<\/sub>&nbsp;as esse_ce (substantiating matter), and entangles positivist language<sub>2am<\/sub>, the matter of meaning<sub>1a<\/sub>, presence<sub>1b<\/sub>&nbsp;and message<sub>1c<\/sub>.<\/p>\n\n\n\n<p>0658 A casual observer has difficulty fully appreciating the daring and innovation of Lotman, Uspenskij and other members of the first ascent of the Tartu-Moscow School of Semiotics.&nbsp;&nbsp;They are like scholars pulling something old and something new from their treasures.&nbsp;&nbsp;That includes the wool that goes over the eyes of watchful authorities.<\/p>\n\n\n\n<p>0659 Confoundings are both illuminating and treacherous.&nbsp;&nbsp;They are not to be toyed with lightly.<\/p>\n\n\n\n<p><em>The esse_ce side<\/em>&nbsp;is well constructed, using the tools of Saussure&#8217;s linguistics and Structuralism.<\/p>\n\n\n\n<p><em>The essence side<\/em>&nbsp;is open, as it must be, because that is&nbsp;<em>the way of entanglement<\/em>.<\/p>\n\n\n\n<p>0660&nbsp;<em>The derivative or ego interscope<\/em>&nbsp;allows the inquirer to see&nbsp;<em>the dangers,<\/em>&nbsp;as well as&nbsp;<em>the opportunities,<\/em>&nbsp;faced by the TMS.<\/p>\n\n\n\n<figure class=\"wp-block-image size-full\"><a href=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2025\/10\/Slide03-2.png\"><img loading=\"lazy\" decoding=\"async\" width=\"600\" height=\"400\" src=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2025\/10\/Slide03-2.png\" alt=\"\" class=\"wp-image-10064\" srcset=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2025\/10\/Slide03-2.png 600w, https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2025\/10\/Slide03-2-300x200.png 300w\" sizes=\"auto, (max-width: 600px) 100vw, 600px\" \/><\/a><\/figure>\n\n\n\n<p>0661 On&nbsp;<em>the content level,<\/em>&nbsp;the positivist intellect of the Tartu-Moscow School&nbsp;<sub>3a<\/sub>&nbsp;brings the actuality of {literary text as form<sub>2af<\/sub>&nbsp;[entangles] a language of meaning as matter<sub>2am<\/sub>} into relation with the possibility of &#8216;meaning&#8217;<sub>1a<\/sub>.<\/p>\n\n\n\n<p>Surely,&nbsp;<em>language as matter<sub>2bm<\/sub>&nbsp;that substantiates the form of the literary text<sub>2bf<\/sub><\/em>&nbsp;(the Slavic mother tongue) is not the same as&nbsp;<em>language as a matter<sub>2am<\/sub>&nbsp;of meaning<sub>1a<\/sub><\/em>&nbsp;entangled by&nbsp;<em>the literary text<sub>2af<\/sub>,<\/em>&nbsp;serving as the interventional sign-object (SO<sub>i<\/sub>) for an interventional sign-vehicle (SV<sub>i<\/sub>), consisting of&nbsp;<em>a semiological<sub>3a<\/sub>&nbsp;structuralist<sub>3b<\/sub>&nbsp;model<sub>2c<\/sub><\/em>.<\/p>\n\n\n\n<p>0662 Interventional sign relation?<\/p>\n\n\n\n<p>Am I getting ahead of myself?<\/p>\n\n\n\n<p>Or am I walking a previously trod path?<\/p>\n\n\n\n<p>0663 On&nbsp;<em>the situation level,<\/em>&nbsp;the normal context of culture (the stuff of cultural studies)<sub>3b<\/sub>&nbsp;brings the dyadic actuality of {cognition<sub>2bm<\/sub>&nbsp;[substantiates] social interactions<sub>2bf<\/sub>} into relation with the possibility of &#8216;a presence that situates the language of meaning<sub>2am<\/sub>&#8216;.<\/p>\n\n\n\n<p>In short, the language of meaning<sub>2am<\/sub>&nbsp;(that is entangled by a literary text<sub>2af<\/sub>&nbsp;as the objectification of its semiological<sub>3a<\/sub>structuralist<sub>3b<\/sub>&nbsp;model<sub>2c<\/sub>) is sensibly situated by a presence<sub>1b<\/sub>&nbsp;that makes possible the substantiation of social interactions as form<sub>2bf<\/sub>&nbsp;by cognition as matter<sub>2bm<\/sub>.<\/p>\n\n\n\n<p>The key term in the last sentence is &#8220;sensibly&#8221;.<\/p>\n\n\n\n<p>0664&nbsp;<em>The perspective level<\/em>&nbsp;is potentiated by a &#8216;message&#8217;<sub>1c<\/sub>&nbsp;that contextualizes the sensible construction of the situation-level actuality<sub>2b<\/sub>.<\/p>\n\n\n\n<p>0665 Notably, the perspective level actuality<sub>2c<\/sub>&nbsp;is a site of confusion between semioticians and Marxists.<\/p>\n\n\n\n<p>Why?<\/p>\n\n\n\n<p>It is empty, as far as&nbsp;<em>the scholars of Slavic literature in the USSR<\/em>&nbsp;are concerned.<\/p>\n\n\n\n<p>Does that send a message<sub>1c<\/sub>?<\/p>\n","protected":false},"excerpt":{"rendered":"<p>0653 How is this possible? The Tartu-Moscow School of Semiotics grows out of the ambition of language departments &#8211; departments on Slavic studies &#8211; to become scientific, and gain repute in the socialist regime of the USSR.&nbsp;&nbsp;They do not fully appreciate that the mechanical philosophers of the 1600s explicitly reject Aristotle&#8217;s formal and final causes, [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[418],"tags":[],"class_list":["post-10062","post","type-post","status-publish","format-standard","hentry","category-article-review"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v26.9 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Looking at Boris Uspenskij&#039;s Article (2017) &quot;Semiotics and Culture&quot;\u00a0\u00a0(Part 2 of 8) - An Archaeology of the Fall<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.raziemah.com\/blog\/?p=10062\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Looking at Boris Uspenskij&#039;s Article (2017) &quot;Semiotics and Culture&quot;\u00a0\u00a0(Part 2 of 8) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0653 How is this possible? 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