Dear Soren and Folks,
I have included some comments inside Soren’s introduction.
Lou K.

> Infobiosemiotics
> Søren Brier, CBS
> This discussion aims at contributing to the definition of a universal concept 
> of information covering objective as well as subjective experiential and 
> intersubjective meaningful cognition and communication argued in more length 
> in Brier (2015a). My take on the problem is that information is not primarily 
> a technological term but a phenomenon that emerges from intersubjective 
> meaningful sign based cognition and communication in living systems. The 
> purpose of this discussion is to discuss a possible philosophical framework 
> for an integral and more adequate concept of information uniting all isolated 
> disciplines (Brier, 2010, 2011, 2013a+b+c). 
> The attempts to create objective concepts of information were good for 
> technology (Brilliouin 1962) and the development of AI, but not able to 
> develop theories that could include the experiential (subjective) aspect of 
> informing that leads to meaning in the social setting (Brier 2015b). The 
> statistical concept of Shannon (Shannon and Weaver 1963/1948) is the most 
> famous objective concept but it was only a technical invention based on a 
> mathematical concept of entropy, but never intended to encompass meaning.  
> Norbert Wiener (1963) combined the mathematics statistical with Boltzmann’s 
> thermodynamically entropy concept and defined information as neg-entropy. 
> Wiener then saw the statistical information’s entropy as a representation for 
> mind and the thermodynamically entropy as representing matter. So he thought 
> he had solved the mind matter problem through his and Schrödinger’s 
> (1944/2012) definition of information as neg-entropy.

> The idea was developed further into an evolutionary and ecological framework 
> by Gregory Bateson (1972, 1979, 19827) resulting in an ecological cybernetic 
> concept of mind as self-organized differences that made a difference for a 
> cybernetically conceptualized mind (Brier 2008b). But this concepts that 
> could not encompass meaning and experience of embodied living and social 
> systems (Brier 2008a, 2010, 2011). 
[It seems to me that Bateson is well aware of the neccesity of being meaningful 
and thoughtful in relation to information and that his ‘difference that makes a 
difference’ is often the difference that is understood by an aware observer. 
Thus for him it is often the case that information arises within awareness and 
is not just 
a matter of channel capacities as in the Shannon approach. The whole reason one 
is take by Bateson and can find much to think about there is that he has a 
sensitive and thoughtful approach to this area of problems. It is too harsh to 
just say that “the idea was developed further …”. 
> My main point is that from the present material, energetic or informational 
> ontologies worldview we do not have any idea of how life, feeling, awareness 
> and qualia could emerge from that foundation. 
> Ever since Russell and Whitehead’s attempt in Principia Mathematica to make a 
> unified mathematical language for all sciences and logical positivism failed 
> (Carnap, 1967 & Cartwright 1996), 
[Personally, I do not regard the incompleteness results of Godel as an 
indication of failure! They show for the first time the true role of formalism 
in mathematics and in intellectual endeavor in general. We cannot rely on 
formalism only for our search, but it is through examining the limits of given 
formalisms that the search can be carried further. I do not say this is the 
only way forward, but we are no longer stuck with idea of a perfect mechanism 
that can in principle generate all mathematical 
truths. This has failed and we are happy at that.]
> the strongest paradigm attempting in a new unification is now the 
> info-computational formalism based on the mathematic calculus developed by 
> Gregory Chaitin (2006 and 2007) ).
[The ‘mathematical calculus’ of Chaitin iis very stimulating and it is based on 
the same incompleteness arguments as Goedel. Chaitin defines ‘random’ relative 
to a given formal system L. A sequence is random if there is no algorithm in L 
simpler than THE SEQUENCE ITSELF that can generate the sequence. Complexity of 
algorithms can be examined from this point of view. What we do not see in 
Chaitin is that same thing we do not see in Shannon. We do not see a role for 
judgement or phenomenolgy. I am interested in your notion that Chaitin has done 
more than this. Please say more.]

> The paradigm is only in its early beginning and is looking for a concept of 
> natural computing (Dodig-Crnkovic, 2012) going beyond the Turing concept of 
> computing. But even that still does not encompass the experiential feeling 
> mind and the meaning orienting aspect of intersubjective communication wither 
> be only sign or also language based.
[Here I think you say the same as I just said above. It does not go far enough.]
> So far there is no conclusive evidence to make us believe that the core of 
> reality across nature, culture, life and mind is purely absolute mathematical 
> law as Penrose (2004) seems to suggest
[Penrose says more. He is a particular sort of Platonist and he speaks of Three 
Worlds: World of Mind, Platonic Ideal World, Physical World.
He has a triplicate circular relationship of these three worlds. The subtle 
part of Mind is included in the Platonic. The subtle part of the Platonic is 
included in the 
deep mathematical structure of the physical. The subtle part of the physical is 
included in the Mind. These are all proper inclusions. Mind is greater than the 
subtle physical. The Platonic is greater than the subtle mind. The Physical is 
greater than its subtle mathematical core. You can find all this in the 
introduction to Penrose’s
book “The Road to Reality”. ]
> or purely computational. 
[In his books Penrose argues again and again against the notion that we are 
purely computational and he does not believe that the Universe is purely 
> Meaning is a way of making ‘sense’ of things for the individual in the world 
> perceived.
[I think it would help to raise (once again) the question of the meaning of 
meaning. It is too easy to say that meaning is a ‘making sense of’ or that it 
is non-mathematical. The problem with saying non-mathematical is that one has 
to raise (once again) the question of what it means (sic) to be mathematical.
And when all is said and done it will become clear that one has to 
differentiate between mathematical meaning calculational and mathematical 
conceptual (the number two is the concept of pair). When one asks how comes 
about a concept then one is thrown fully into the relationship of 
thought,percept and concept. I say that this is where meaning comes about. And 
indeed ‘feeling’ is important in this domain, as feeling is what intermediates 
thought,percept and concept.
There is a strong need for very careful and sensitive phenomenological 
discussion of this issue.]
> It is a non-mathematical existential feeling aspect of life related to 
> reflection past, present and future of existence in the surrounding 
> environment, in humans enhanced by language, writings, pictures, music 
> through culture. In animals cognition and communication are connected to 
> survival, procreation and pleasure. In humans beings cognition develops into 
> consciousness through subjective experiential and meaning based (self-) 
> reflection of the individual’s role in the external world and becomes an 
> existential aspect.
[Here you discuss exacty that arena of though, concept and percept.]
> My conclusion is therefore that a broader foundation is needed in order to 
> understand the basis for information and communication in living systems. 
> Therefore we need to include a phenomenological and hermeneutical ground in 
> order to integrate a theory of interpretative/subjectiveand intersubjective 
> meaning and signification with a theory of objective information, which has a 
> physical grounding (see for instance Plamen, Rosen & Gare 2015). Thus the 
> question is how can we establish an alternative transdisciplinary model of 
> the sciences and the humanities to the logical positivist reductionism on one 
> hand and to postmodernist relativist constructivism on the other in the form 
> of a transdisciplinary concept of Wissenschaft (i.e. “knowledge creation”, 
> implying both subjectivism and objectivism)? The body and its meaning-making 
> processes is a complex multidimensional object of research that necessitates 
> trans-disciplinary theoretical approaches including biological sciences, 
> primarily biosemiotics and bio-cybernetics, cognition and communication 
> sciences, phenomenology, hermeneutics, philosophy of science and 
> philosophical theology (Harney 2015, Davies & Gregersen 2009).
> Peirce develops his pragmaticism as a way to unite empirical research, 
> meaning and experience. His ontology is not only materialistic science but 
> does also include meaning through embodied interaction through experiential 
> living bodies and thereby the social as well as the subjective forms of 
> cognition, meaning and interpretation. Thereby he goes further than Popper’s 
> (1978) view of the three worlds. Communication is not only a world of 
> objective knowledge but is intersubjective meaningful information. Peirce’s 
> idea of ‘the world’ is much bigger than what science considers being ‘the 
> world’... 
> [Thank you for this fine introduction to your thinking!]
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