{"id":10071,"date":"2026-01-06T08:00:00","date_gmt":"2026-01-06T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=10071"},"modified":"2025-10-10T18:37:47","modified_gmt":"2025-10-10T18:37:47","slug":"looking-at-boris-uspenskijs-article-2017-semiotics-and-culture-part-4-of-7","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=10071","title":{"rendered":"Looking at Boris Uspenskij’s Article (2017) “Semiotics and Culture”\u00a0\u00a0(Part 4 of 8)"},"content":{"rendered":"\n

0682 Finally, I come to the perspective-level for the fundament interscope.<\/p>\n\n\n\n

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

0683 The normal context of a language of exact methods3c<\/sub><\/em> brings the actuality of a semiological3a<\/sub> structuralist3b<\/sub>model2c<\/sub><\/em> into relation with the potential of ‘observing phenomena in a literary text’1c<\/sub>.<\/em><\/p>\n\n\n\n

Language2bm<\/sub> is both the matter that substantiates the literary text2bf<\/sub><\/em> (esse_ce) and the observable facets<\/em> (or phenomena<\/em>) of the substantiated text<\/em> (that is, the essence2bf<\/sub>).<\/p>\n\n\n\n

0684 Here are my associations to Uspenskij’s text<\/em>.<\/p>\n\n\n\n

The normal context of a language of semiotic problems3c<\/sub><\/em> brings the actuality of historical and cosmological consciousness2c<\/sub><\/em> into relation with the potential of ‘observing the phenomena of time’1c<\/sub><\/em>.<\/p>\n\n\n\n

0685 The semiological3a<\/sub> structuralist3b<\/sub> model2c<\/sub><\/em> is historical and cosmological consciousness2c<\/sub><\/em>.<\/p>\n\n\n\n

In our current Lebenswelt,<\/em> historical and cosmological time<\/em> are distinct explicit abstractions<\/em>.<\/p>\n\n\n\n

In the Lebenswelt that we evolved in,<\/em> the distinction cannot be talked about using hand talk, even though the distinction is intrinsic to the (proposed) hand-talk word-gestures.<\/p>\n\n\n\n

0686 The fact the Uspenskij does not state that historical and cosmological consciousness2c<\/sub><\/em> is a semiological3a<\/sub>structuralist3b<\/sub> model2c<\/sub><\/em> is telling.  He intuitively performs what this examination depicts explicitly, by filling in the blank slots of a purely relational structure,<\/em> because the purely relational structure<\/em> expresses an implicit abstraction<\/em>.<\/p>\n\n\n\n

0687 Say what?<\/p>\n\n\n\n

What is Uspenskij doing implicitly<\/em> that this examination is doing explicitly<\/em> through diagrams?<\/p>\n\n\n\n

0688 Uspenskij builds the foundation for an interventional sign-relation.<\/p>\n\n\n\n

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

Historical and cosmological consciousness2c<\/sub><\/em> (SVi<\/sub>) stands for the dyad2a<\/sub>, {time as literary form2af<\/sub> (SOi<\/sub>) [entangles] a language of consciousness2am<\/sub>} in regards to the normal context of the TMS3a<\/sub> operating on the potential of ‘meaning’1a<\/sub><\/em>(SIi<\/sub>).<\/p>\n\n\n\n

0689 Uspenskij performs the interventional sign-relation<\/em> flawlessly and without hesitation.<\/p>\n\n\n\n

The interventional sign-relation<\/em> passes from the perspective level of the fundament<\/em> (or loquens<\/em>) interscope<\/em> to the content level of the derivative<\/em> (or ego<\/em>) interscope<\/em>.<\/p>\n\n\n\n

0690 This particular application of the interventional sign-relation<\/em> reminds me of the opening of the gospel according to John, re-presented here with my own ad-hoc commentary<\/em>.<\/p>\n\n\n\n

In the beginning was the Word (Loquens<\/em>), and the Word (both the Word-Gesture and the Spoken Word) was with God, and the Word (Ego,<\/em> Jesus the Messiah) was God.  Jesus (as an element in a triadic relation) was in the beginning with God (the one triadic relation); all things (that can be pictured or pointed to using hand talk) were made through him, and without him was not anything made that was made (including me, an ego<\/em> as an image of God).<\/em><\/p>\n\n\n\n

0691 How informative.<\/p>\n\n\n\n

The New Testament application<\/em> brings me back to the structure of the interventional sign-relation<\/em>.<\/p>\n\n\n\n

Here is a related example.<\/p>\n\n\n\n

The Word as the beginning (a semiological3a<\/sub> structural3b<\/sub> model2c<\/sub> of biblical revelation) (SVi<\/sub>) stands for {the gospel of John as a literary text2af<\/sub>  (SOi<\/sub>) [entangling] consciousness of the Word (the Logos)2am<\/sub>} in the normal context of the tradition of Christ3a<\/sub> operating on the potential of ‘meaning’1a<\/sub> (SIi<\/sub>).<\/p>\n\n\n\n

0692 So, what am I saying?<\/p>\n\n\n\n

Is it possible for the TMS positivist intellect3a<\/sub> to contextualize the metaphysical?<\/p>\n\n\n\n

Absolutely, since material and efficient causations operate seamlessly with formal and final causalities.<\/p>\n\n\n\n

0693 Uspenskij is a scholar of Slavic languages and the Slavic civilization does not become a people until St. Cyril and St. Methodius introduce a theological theory about the nature of Who I Am<\/em>.  The Scandinavian Vikings who build a fort and proclaim sovereignty over the realm do not define the Slavic civilization.  Mundane sovereignty does not give the Slavs meaning1a<\/sub>, presence1b<\/sub> and message1c<\/sub>.  Celestial sovereignty does.<\/p>\n\n\n\n

In the conversion of the Slavs, Christ introduces Aristotle to the narod.<\/p>\n\n\n\n

In the ensuing generations, Slavic civilization explores Aristotle’s hylomorphe of {matter [substantiates] form} all the way to its full inversion of {form [entangles] matter}.<\/p>\n\n\n\n

0694 Here is a depiction of Uspenskij’s revelation.<\/p>\n\n\n\n

Er… I meant to say “confounding”.<\/p>\n\n\n\n

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

0695 The implications of the confounding, a binary of matter, have yet to be explored.<\/p>\n\n\n\n

0696 One point is certain.<\/p>\n\n\n\n

Western civilization, when it abandons metaphysics in order to achieve ideological purity within the Positivist’s judgment,<\/em> lost the ability<\/em> to recognize confoundings<\/em>.<\/p>\n\n\n\n

The scientific West is blind.<\/p>\n\n\n\n

Through TMS, vision may one day return.<\/p>\n","protected":false},"excerpt":{"rendered":"

0682 Finally, I come to the perspective-level for the fundament interscope. 0683 The normal context of a language of exact methods3c brings the actuality of a semiological3a structuralist3bmodel2c into relation with the potential of ‘observing phenomena in a literary text’1c. Language2bm is both the matter that substantiates the literary text2bf (esse_ce) and the observable facets (or phenomena) of the substantiated text (that is, the essence2bf). 0684 Here are my […]<\/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-10071","post","type-post","status-publish","format-standard","hentry","category-article-review"],"yoast_head":"\nLooking at Boris Uspenskij's Article (2017) "Semiotics and Culture"\u00a0\u00a0(Part 4 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=10071\" \/>\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's Article (2017) "Semiotics and Culture"\u00a0\u00a0(Part 4 of 8) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0682 Finally, I come to the perspective-level for the fundament interscope. 0683 The normal context of a language of exact methods3c brings the actuality of a semiological3a structuralist3bmodel2c into relation with the potential of ‘observing phenomena in a literary text’1c. 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