On 23 Jun 2013, at 15:07, Evgenii Rudnyi wrote:

Soren Brier, Cybersemiotics: A New Foundation for Transdisciplinary Theory of Information, Cognition, Meaningful Communication and the Interaction Between Nature and Culture, INTEGRAL REVIEW, June 2013, Vol. 9, No. 2, p. 220-263.

http://integral-review.org/documents/Brier,%20Cybersemiotics,%20Vol.%209,%20No.%202.pdf

"Cybersemiotics constructs a non-reductionist framework in order to integrate third person knowledge from the exact sciences and the life sciences with first person knowledge described as the qualities of feeling in humanities and second person intersubjective knowledge of the partly linguistic communicative interactions, on which the social and cultural aspects of reality are based. The modern view of the universe as made through evolution in irreversible time, forces us to view man as a product of evolution and therefore an observer from inside the universe. This changes the way we conceptualize the problem and the role of consciousness in nature and culture. The theory of evolution forces us to conceive the natural and social sciences as well as the humanities together in one theoretical framework of unrestricted or absolute naturalism, where consciousness as well as culture is part of nature. But the theories of the phenomenological life world and the hermeneutics of the meaning of communication seem to defy classical scientific explanations. The humanities therefore send another insight the opposite way down the evolutionary ladder, with questions like: What is the role of consciousness, signs and meaning in the development of our knowledge about evolution? Phenomenology and hermeneutics show the sciences that their prerequisites are embodied living conscious beings imbued with meaningful language and with a culture. One can see the world view that emerges from the work of the sciences as a reconstruction back into time of our present ecological and evolutionary selfunderstanding as semiotic intersubjective conscious cultural and historical creatures, but unable to handle the aspects of meaning and conscious awareness and therefore leaving it out of the story. Cybersemiotics proposes to solve the dualistic paradox by starting in the middle with semiotic cognition and communication as a basic sort of reality in which all our knowledge is created and then suggests that knowledge develops into four aspects of human reality: Our surrounding nature described by the physical and chemical natural sciences, our corporality described by the life sciences such as biology and medicine, our inner world of subjective experience described by phenomenologically based investigations and our social world described by the social sciences. I call this alternative model to the positivistic hierarchy the cybersemiotic star. The article explains the new understanding of Wissenschaft that emerges from Peirce’s and Luhmann’s conceptions."

I would not oppose this to "scientific classical explanation". By doing this, Brier makes impossible to change the theories which fail, and that can lead to the frequent means of hiding the question by a verbal sort of hypnotism, I think. If the current explanation does not work, we have to try to understand why and correct it accordingly.

There are surely good ideas there, but to oppose it to science is like cutting the branch of the tree where you seat, something like that. It is almost like saying "we have seriously tried to solve the problem, but we have failed, so let us try now by being non serious.

I can accept a lack of seriousness in the phenomenological reports, and that can constitute key data, but the analyses and understanding have to be made in the usual classical way, I think. If not, you add bs on bs, I am afraid.

Actually he does present the current Aristotelian view like if it was granted, which already hides the main problem.

Bruno




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