{"id":10237,"date":"2026-03-23T08:00:00","date_gmt":"2026-03-23T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=10237"},"modified":"2025-10-12T20:41:48","modified_gmt":"2025-10-12T20:41:48","slug":"category-based-diagrams-assist-in-studying-historical-developments-10","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=10237","title":{"rendered":"Looking at Mikhail Trunin’s Article (2017) “Semiosphere and history”\u00a0\u00a0(Part 8 of 8)"},"content":{"rendered":"\n

0935 What happens next?<\/p>\n\n\n\n

Lotman and Uspenskij publish an article in Russian (in 1971), which is translated into English (in 1978), titled “On the semiotic mechanism of culture”.<\/p>\n\n\n\n

This is followed by intense study of Vernadskij’s language of life-pressure, then the publication of Lotman’s seminal paper, “On the semiosphere”, in Russian (in 1984).<\/p>\n\n\n\n

0936 The author goes to some length to distance Lotman’s concept of the semiosphere and Teilhard de Chardin’s (1881-1955) framework of Alpha-Omega Points.<\/p>\n\n\n\n

Why?<\/p>\n\n\n\n

De Chardin’s concept does not put the dyad, {cognition as matter2bm<\/sub> [substantiates] social interaction as form2bf<\/sub>}, into a semiological message1c<\/sub>.  De Chardin packages this actuality2b<\/sub> into a theological message1c<\/sub>.  A theological message1c<\/sub>does not comport with the TMS positivist intellect3a<\/sub>.<\/p>\n\n\n\n

0937 Or does it1c<\/sub> now that the USSR no longer reigns?<\/p>\n\n\n\n

That is question for another day.<\/p>\n\n\n\n

0938 For this examination, I must stay with a positivist-loving message1c<\/sub>.<\/p>\n\n\n\n

The crucial point<\/em> is that culture-pressure2b<\/sub><\/em> is like life-pressure2b<\/sub><\/em> and the perspective-level model1c<\/sub><\/em> that is appropriate for this culture-pressure2b<\/sub><\/em> is esse_tially semiotic<\/em>.<\/p>\n\n\n\n

Esse_tailly?<\/p>\n\n\n\n

Yes, esse_ce<\/em> is matter substantiating<\/em> and essence<\/em> is substantiated form<\/em>.<\/p>\n\n\n\n

So, semiotic arrangements as matter2cm<\/sub> [substantiate] human conditions as form2cf<\/sub>.<\/p>\n\n\n\n

0939 Here is a picture.<\/p>\n\n\n\n

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

0940 Esse_ce<\/em> is {semiotic arrangements as matter2cm<\/sub> [substantiating]}.<\/em><\/p>\n\n\n\n

Essence<\/em> is {[substantiated] human conditions as form2cf<\/sub>}<\/em>.<\/p>\n\n\n\n

0941 Do I need to note that the universe of messages1c<\/sub><\/em> is Lotman’s “semiosphere1c<\/sub>“?<\/p>\n\n\n\n

0942 The semiosphere1c<\/sub><\/em> parallels the concept of biosphere1c<\/sub><\/em>.<\/p>\n\n\n\n

One can say that the semiosphere1c<\/sub><\/em> contains the totality of individual texts and independent languages.<\/em>  They all relate to one another.<\/p>\n\n\n\n

Why?<\/p>\n\n\n\n

All texts and statements are forms2af<\/sub><\/em> that entangle matters of the language of meaning2am<\/sub><\/em>.  The presence of the language of meaning2am<\/sub><\/em> has the potential1b<\/sub> of engendering the matter of cognition2bm<\/sub>.<\/em>  Cognition as matter2am<\/sub><\/em>substantiates social interactions as form2bf<\/sub><\/em>.  These forms2bf<\/sub><\/em> <\/sub>are contextualized as messages1c<\/sub><\/em>. A universe of messages1c<\/sub><\/em>undergirds the doctrine2c<\/sub> that semiotic arrangements2cm<\/sub> substantiate human conditions2cf<\/sub>,<\/em> in the normal context of mind theory3c<\/sub><\/em>.<\/p>\n\n\n\n

0943 And what else?<\/p>\n\n\n\n

This explanation<\/em> also applies to the Lebenswelt that we evolved in<\/em>.  See Razie Mah’s e-book, The Human Niche<\/em>.   The human niche<\/em> is the potential of triadic relations<\/em>.<\/p>\n\n\n\n

0944 According to the author, Lotman and Uspenskij agree.<\/p>\n\n\n\n

They also disagree.<\/p>\n\n\n\n

That is the nature of intellectual discourse and discovery.<\/p>\n\n\n\n

The author tells some of the story in a section titled, “How Lotman and Uspenskij influence each other”.<\/p>\n\n\n\n

0945 In our current Lebenswelt,<\/em> cultural studies3b<\/sub><\/em> (the situation-level normal context in the derivative interscope) always involve historical processes and texts2bf<\/sub><\/em> (situation-level actualities of the fundament interscope).<\/p>\n\n\n\n

0946 How so?<\/p>\n\n\n\n

The normal context of cultural processes3b<\/sub><\/em> brings the dyadic actuality2b<\/sub> of {cognition2bm<\/sub> [substantiates] social interaction2bf<\/sub>}<\/em> into relation with the possibility of presence1b<\/sub><\/em>.<\/p>\n\n\n\n

The presence1b<\/sub> of what?<\/em><\/p>\n\n\n\n

Literary texts2af<\/sub> [entangling] a language of meaning2am<\/sub><\/em>.<\/p>\n\n\n\n

0947 In the twentieth volume of Sign Systems Studies<\/em> (1987), Uspenskij publishes “On the problem of the genesis of the Tartu-Moscow School of Semiotics”.<\/p>\n\n\n\n

This examination<\/em> adds value by commenting on Mikhail Trunin’s 2017 review<\/em> of Uspenskij’s conflation of semiotics and history<\/em>.<\/p>\n\n\n\n

0948 The subtitle of the twenty-fifth volume of Sign Systems Studies<\/em> (1992), the last volume edited Juri Lotman, is “Semiotics and history”.<\/p>\n\n\n\n

Twenty-five years later, the forty fifth volume (2017) contains a special issue on semiotics and history<\/em>.<\/p>\n\n\n\n

0949 Finally, in 2025, Kaveli Kull and Ekaterina Velmezova publish Sphere of Understanding: Tartu Dialogues with Semioticians. <\/em> The book contains interviews with several of the figures mentioned in this article (volume 23 of Semiotics, Communication and Cognition, edited by Paul Cobley and Kalevi Kull, Walter De Gruyter, Boston\/Berlin).<\/p>\n\n\n\n

0950 One wonders whether the Tartu-Moscow School of Semiotics<\/em> will find a path to a second ascent<\/em>.<\/p>\n\n\n\n

0951 Surely the scenery will differ.<\/p>\n\n\n\n

In the first ascent, science is god and {material arrangements [substantiate] human conditions}2c<\/sub>.<\/p>\n\n\n\n

In the second, the divine Trinity is God and {semiotic arrangements [substantiate] human conditions}2c<\/sub>.<\/p>\n\n\n\n

0952 So, what I am I suggesting?<\/p>\n\n\n\n

Is Juri Lotman the Karl Marx of a new era?<\/p>\n\n\n\n

History<\/em> is a species of semiotics<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":"

0935 What happens next? Lotman and Uspenskij publish an article in Russian (in 1971), which is translated into English (in 1978), titled “On the semiotic mechanism of culture”. 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