{"id":8658,"date":"2025-01-16T08:00:00","date_gmt":"2025-01-16T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=8658"},"modified":"2024-12-14T15:20:48","modified_gmt":"2024-12-14T15:20:48","slug":"looking-at-alexei-sharov-and-morten-tonnessens-book-2021-semiotic-agency-part-14-of-24","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=8658","title":{"rendered":"Looking at Alexei Sharov and Morten Tonnessen’s Book (2021) “Semiotic Agency” (Part 14 of 24)"},"content":{"rendered":"\n

0115 Section 2.5 considers the non-mechanistic approaches of the American pragmatist, William James (1842-1910), and French philosopher, Henri Bergson (1859-1941).<\/p>\n\n\n\n

These thinkers reject fully mechanistic models.<\/p>\n\n\n\n

Do their ideas cohere to Sharov and Tonnessen’s noumenal overlay?<\/p>\n\n\n\n

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

0116 For example, James considers consciousness.  Consciousness is a state of semiotic agency<\/em>.<\/p>\n\n\n\n

This makes sense.<\/p>\n\n\n\n

0117 Here is another option.<\/p>\n\n\n\n

If one reduced the noumenal overlay of “consciousness”<\/em> to a model of one specific type of incident<\/em> where a real initiating event<\/em> (such as a subject encountering loaded options provided by a state-empowered ideological agent) determines the same choice<\/em> (regardless of the diversity of the human subjects), then a mechanism<\/em> (the option preferred by the empowered agent is the “better” option) may be said to be a correct model<\/em>.  Afterwards, this “successful” model<\/em>may be placed over the noumenal overlay of “consciousness”<\/em>.  Choice <\/em>is habitually<\/em> following the wishes<\/em> of an ideological agent<\/em>.<\/p>\n\n\n\n

0118 This makes no sense at all.<\/p>\n\n\n\n

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

The subject (human) lacks semiotic agency (the topic introduced in section 2.6).<\/p>\n\n\n\n

0119 But, what if the intellects of the time<\/em> (say, around 1900) say that the subject has agency in way of choice [habit] wish<\/em>.  What if choice [habit] wish<\/em> establishes a conceptual apparatus<\/em> that can substitute for S&T’s<\/em> semiotic agency<\/em> as a noumenal overlay?<\/em><\/p>\n\n\n\n

Then, is “consciousness” still relevant?<\/p>\n\n\n\n

Sure, James and Bergson say so.  But, where are the mechanistic and mathematical models<\/em> that are the fruits of the Positivist’s judgment<\/em> when “consciousness” is positioned as the noumenon for human agency?<\/em><\/p>\n\n\n\n

0120 Is this where phenomenology<\/em> comes in?<\/p>\n\n\n\n

Phenomenology<\/em> is the topic of section 2.7.<\/p>\n\n\n\n

0121 Razie Mah offers a series, titled “Phenomenology And The Positivist Intellect”.  E-articles within the series are available at smashwords and other e-book venues. The present blog fits nicely into this series, because… well… wait and see.<\/p>\n\n\n\n

Sharov and Tonnessen’s book, Semiotic Agency, <\/em>brings up the issue of phenomenology<\/em> in section 2.7 and develops the theme of phenomenology<\/em> in chapter 9.<\/p>\n\n\n\n

So, section 2.7 is an introduction.<\/p>\n\n\n\n

0122 I have already set a civilizational scene<\/em> that draws phenomenology<\/em> onto the stage as an actor<\/em> who is trying to deal with the way that a theoretical construct that seems to be a mechanistic model <\/em>(such as Spencer’s evolutionary vision as the dyad, choice [habit] wish) gets overlaid onto biological noumena<\/em> and then is objectified by phenomena<\/em> supporting empirio-schematic models that treat humans, not as semiotic agents, but as machines that validate the noumenal overlay<\/em>.<\/p>\n\n\n\n

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

0123 But, Spencer’s evolutionary vision<\/em> is not a mechanistic model,<\/em> even though it appears that way to the triumphalist biologist.<\/em>  Rather, it is a declaration of what the noumenon should be for the evolutionary sciences<\/em>.<\/p>\n\n\n\n

Plus, it is a simplification of Darwin’s two-level interscope, re-configured in the style of S&T’s noumenal overlay (points 107-112).<\/p>\n\n\n\n

The resulting phenomena<\/em> support observations<\/em> when wishes and choices are experimentally controlled.  After crunching the data, scientists offer a mathematical or mechanical model<\/em> that characterizes the habit<\/em>.<\/p>\n\n\n\n

When applied to humans as biological subjects, the Positivist’s judgment does not make sense.<\/p>\n\n\n\n

Human semiotic agency<\/em> becomes a black box,<\/em> to be replaced by a successful mathematical and mechanical model <\/em>based on phenomena arising from the controlled initiation of wishes<\/em> and the detached observation of choices<\/em>.<\/p>\n\n\n\n

Does this makes sense?<\/p>\n\n\n\n

If phenomena<\/em> are the observable and measurable facets of a noumenon,<\/em> and if the noumenon<\/em> is choice [habit] wish,<\/em>then occasions of choices and wishes,<\/em> even though metaphysical (in Aristotle’s sense of the term) must be classified as phenomena<\/em>.<\/p>\n\n\n\n

Humans are capable of observing and measuring these phenomena, because the tools to do so are innate.<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

0115 Section 2.5 considers the non-mechanistic approaches of the American pragmatist, William James (1842-1910), and French philosopher, Henri Bergson (1859-1941). These thinkers reject fully mechanistic models. Do their ideas cohere to Sharov and Tonnessen’s noumenal overlay? 0116 For example, James considers consciousness.  Consciousness is a state of semiotic agency. This makes sense. 0117 Here is another option. 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