{"id":9024,"date":"2025-05-30T08:00:00","date_gmt":"2025-05-30T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=9024"},"modified":"2024-12-16T20:40:01","modified_gmt":"2024-12-16T20:40:01","slug":"examining-biosemiotics-at-the-juncture-between-non-human-and-human-agency-a-look-back-and-forward-part-2-of-4","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=9024","title":{"rendered":"Examining Biosemiotics at the Juncture between Non-human and Human Agency (A Look Back and Forward) (Part 2 of 4)"},"content":{"rendered":"\n

0841 Biosemiotics adheres to the relational structure of the Positivist’s judgment, but with a caveat.  Metaphysics is allowed.  Um… along with another caveat.  Philosophical (Aristotelian) metaphysics is distinct from religious metaphysics.<\/p>\n\n\n\n

Biosemiotic metaphysics<\/em> consists in using Aristotle’s formal and final causes<\/em> for determining what the noumenon should be<\/em>.<\/p>\n\n\n\n

0842 In contrast, religious metaphysics consists of applying Aristotle’s formal and final causes to real initiating (religious) events.<\/p>\n\n\n\n

The positivist intellect must accept philosophical metaphysics in order to investigate semiotic agency2<\/sub>,<\/em> in the normal context of an agent3<\/sub><\/em> operating on the potential of final causality1<\/sub><\/em>.  Final causality1<\/sub> is necessarily metaphysical.<\/p>\n\n\n\n

At the same time, the positivist intellect<\/em> must not endorse religious metaphysics<\/em>.<\/p>\n\n\n\n

0843 The books listed in points 0830 and 0831<\/em> do an admirable job in arriving at a Positivist’s judgment that allows empirio-schematic inquiry and follows the precepts of oft-derided phenomenology.  Sharov and Tonnessen’s noumenal overlay<\/em> is inherently biosemiotic<\/em> and allows the inquirer to distinguish what goes into a model<\/em> from what must be modeled<\/em>.  Sign-vehicles and sign-objects are phenomena<\/em> that go into a model.  Sign-interpretants are what must be modeled<\/em>.<\/p>\n\n\n\n

0843 Here is a picture.<\/p>\n\n\n\n

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

0844 Take a look at the slot for the noumenon<\/em>.<\/p>\n\n\n\n

In their book, Semiotic Agency<\/em> (2021, see point 830), Sharov and Tonnessen lay the groundwork for this examiner to diagram semiotic agency as the reification of the specifying and exemplar sign relations.  That explains the “ST”.  In the examination of chapters on non-human agency, the interventional sign comes into play, hence the additional “I”. The complete noumenal overlay should be be labeled “the biosemiotic noumenal overlay”.<\/p>\n\n\n\n

0845 The biosemiotic overlay<\/em> lays over the noumenon of every biological inquiry<\/em>.<\/p>\n\n\n\n

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

All biological noumenon<\/em> are inherently semiotic<\/em>.  Semiosis<\/em> is what all biological entities have in common<\/em>.<\/p>\n\n\n\n

0846 The laboratory sciences are born when empirio-schematic traditions produce successful models that can replace their respective noumena.  Once a model substitutes for its noumenon, Kant’s slogan is negated.  Successful models (as noumena) [can be objectified] by their phenomena.<\/p>\n\n\n\n

The same goes with biosemiotics.<\/p>\n\n\n\n

In this case, the biosemiotic noumenal overlay<\/em> lays over the noumena of diverse biological systems and entities<\/em>.  It is the one feature they all have in common.  Also, the biosemiotic noumenal overlay<\/em> has a particular advantage<\/em>.  It’s configuration tells the inquirer what goes with phenomena<\/em> and what needs to be modeled<\/em>.<\/p>\n\n\n\n

0847 Here is a picture.<\/p>\n\n\n\n

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

0848 The STI noumenal<\/em> consists in three sign-relations: the specifying, the exemplar and the interventional.  The first two belong to semiotic agency.  The latter does not.<\/p>\n\n\n\n

The sign elements are sign-vehicle (SV), sign-object (SO) and sign-interpretant (SI).  An SV stands for its SO in regards to their SI.<\/p>\n\n\n\n

0849 I ask, “Which of the elements go with phenomena and which are in need of modeling?<\/p>\n\n\n\n

The SV and SO go with phenomena.  The SI are in need of modeling.<\/p>\n\n\n\n

0850 Now, I ask, “How should one label each of the above sign elements?”<\/p>\n\n\n\n

That is a little more difficult.  If it helps, I know that these sign-elements also belong to three-level interscope.<\/p>\n\n\n\n

0851 Here is the specifying sign-relation.<\/p>\n\n\n\n

The SVs<\/sub> is a real initiating (semiotic) event2a<\/sub>.<\/p>\n\n\n\n

The SIs<\/sub> is self-governance3b<\/sub> operating on potential courses of action1b<\/sub>.<\/p>\n\n\n\n

The SOs<\/sub> is information2b<\/sub> as specified.<\/p>\n\n\n\n

0852 Here is the exemplar sign-relation.<\/p>\n\n\n\n

The SVe<\/sub> is information2b<\/sub> that stands for a goal2c<\/sub> (SOe<\/sub>) in the normal context3c<\/sub> and potential1c<\/sub> of salience (SIe<\/sub>).<\/p>\n\n\n\n

Oh, that is awkward.<\/p>\n\n\n\n

The SOe<\/sub> is a goal or purpose2c<\/sub>, and that lines up with the fact that semiotic agency2<\/sub> is an actuality2<\/sub> whose normal context3<\/sub> is agent3<\/sub> and potential1<\/sub> is ‘final causality’1<\/sub>.<\/p>\n\n\n\n

The SIe<\/sub> is labeled, “salience”.  SIe<\/sub> includes a perspective-level normal context3c<\/sub> and potential1c<\/sub>.<\/p>\n\n\n\n

0853 I do not have labels for any of the sign-elements of the interventional sign-relation.<\/p>\n\n\n\n

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

0841 Biosemiotics adheres to the relational structure of the Positivist’s judgment, but with a caveat.  Metaphysics is allowed.  Um… along with another caveat.  Philosophical (Aristotelian) metaphysics is distinct from religious metaphysics. Biosemiotic metaphysics consists in using Aristotle’s formal and final causes for determining what the noumenon should be. 0842 In contrast, religious metaphysics consists of applying Aristotle’s formal and final causes to […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[522],"tags":[],"class_list":["post-9024","post","type-post","status-publish","format-standard","hentry","category-biosemiotics"],"yoast_head":"\nExamining Biosemiotics at the Juncture between Non-human and Human Agency (A Look Back and Forward) (Part 2 of 4) - 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=9024\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Examining Biosemiotics at the Juncture between Non-human and Human Agency (A Look Back and Forward) (Part 2 of 4) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0841 Biosemiotics adheres to the relational structure of the Positivist’s judgment, but with a caveat.  Metaphysics is allowed.  Um… along with another caveat.  Philosophical (Aristotelian) metaphysics is distinct from religious metaphysics. 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