On Sunday, June 23, 2013 9:07:08 AM UTC-4, 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." 
>

This was how I started - seeing semiotics as the bridge between mind and 
matter and therefore pattern as the fundamental feature of nature. The only 
problem that I have with it is that pattern ultimately in nothing without a 
capacity for pattern recognition, aka sense. Because we have sense, (or 
because we *are* sense) it is easy to take patterns for granted and not 
factor in our own capacity to render them as a coherent experience, but to 
be absolutely objective about the universe, we cannot overlook ourselves 
and our own privacy or reduce it to unconscious interactions.

Craig 

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