Biosemiotic Theory Research Articles

The Difference That Makes a Difference: Derrida, Peirce and Biosemiotics

In Of Grammatology Derrida called upon Charles Sanders Peirce as a partial ally in his ‘deconstruction of the transcendental signifier’. Here Derridean thought and biodeconstruction are brought into a comparative relation with contemporary Peircean biosemiotic theory. The discussion examines an intertwining of philosophical currents and trajectories that run through both Peirce and the philosophical hinterland of biosemiotics. What can be seen to emerge here is an evolution or transformation from idealism (the legacies of Hegel and Kant in Peirce and biosemiotic thought, respectively) to a novel configuration of relational realism. This configuration is, in turn, thought alongside Derridean notions of différance, arche-writing and generalized textuality. A productive dialogue is opened up between biodeconstruction and biosemiotics. The latter can be shown to complement the former, offering a realist, post-metaphysical theoretical framework and methodology for biology that has the potential to inform the activity and research of working biologists.

Utterance-genre-lifeworld and Sign-habit-Umwelt Compared as Phenomenologies. Integrating Socio- and Biosemiotic Concepts?

This study develops a biosemiotic framework for a descriptive phenomenology. We incorporate the set utterance-genre-lifeworld in biosemiotic theory by paralleling it with the Peircean-Uexküllean notions of sign, habit, and Umwelt (respectively). This framework for empirical semiotic studies aims to complement the concepts of affordance and scaffold, as applied in studies on learning.The paper also contributes to bridging Bakhtinian-Hallidayian-Habermasian views on utterance, genre, and lifeworld with biosemiotics. We exploit the possibility that biosemiotics offers to bring together hermeneutic and phenomenological analysis. We relate these views to integrated levels in a systemic framework for communication. Signs are seen as inter-dependent construction elements in utterances. Repeated use of utterances in shifting contexts generates shared recognizable kinds of communication, or genres. ‘Life-genre’ is used in a zoo-communication context, to avoid anthropocentrism. Life-genre serves animals’ life-functions. Genres make up a systemic network of communicational resources, along with the related concepts of event, affordance, and scaffold. Utterance, genre, and lifeworld have five aspects, constituting an integrative approach to communication: form, content, act, time, and space. Semiosis and positioning are processes that connect aspects and levels. Levels, aspects, and processes make up the framework as a system.While biosemiotics supports a phenomenological notion of life-genre, in turn, this notion also contributes to the development of the former, bridging a gap between organisms’ sign experience on a micro-level and organisms’ phenomenal lifeworld/Umwelt. Comparisons of lifeworld and Umwelt reveal that, although not identical, these are sufficiently similar to be perceived as an overall macro-level for signs and communication. Starting from a construal of utterance and genre as dynamic, dialogical, and reciprocal, genre is positioned as meso-level, mediating between signs in utterances and the lifeworld/Umwelt level. We propose genres, understood as semiotic scaffoldings built through affordances, as an analytical concept to capture meso-level phenomena. Scaffolding is determined by both ongoing events and (pre-)available genres. Events are manifestations of these scaffolding processes.Identifying animal and educational communication as two particularly relevant fields for future applications, we compare key socio-semiotic concepts to the notions of sign, habit, and Umwelt. The notions affordance and scaffolding are particularly important to think of learning as continuous with adaptation.An overall aim is to broaden as well as finetune semiotic phenomenology as a platform for empirical analyses of communication. We conclude by exemplifying and summarizing how the framework facilitates this.

Metaphor in Biosemiotics and Deconstruction

This article stages a critical-philosophical encounter between Derridean deconstruction and Peircean biosemiotic theory focussing on the role and status of metaphor within each. It argues that the biosemiotic understanding of metaphor as a structuring principle informing the sign-activity of living organisms and processes offers an alternative understanding of a generalised metaphoricity of life as such and an account of what might be called biological text, textuality or even, biosemiotic intertextuality. The article argues that biological textuality obeys a logic of semiotic immanence that is distinct from the logic of différance and of the quasi-transcendental as thought by Derrida. On this basis it elaborates the way in which metaphor in biosemiotic theory, and also the generalised biological metaphoricity informing the text of life, function as radically non-representational, inferential, and hermeneutic operators which model the semiotic processes of life and thereby enable an epistemologically weak or, in a certain sense, non-philosophical realism.

‘Many different practices, one name.’ A semasiological counterweight to an onomasiological approach in search for a fuller phenomenology of translation

ABSTRACT This article pursues two main aims. (1) In a broader sense, it contributes to the ongoing debate in translation studies about its core concepts, seeking to counterweight the traditional lingual bias. (2) This theoretical intervention is offered in response to Kobus Marais’s article published in Perspectives, in which he proposes a phenomenology of translation, drawing its main framework from his biosemiotic theory of translation. The main line of critique consists of identifying Marais’s approach as predominantly onomasiological, and demonstrating that a fuller phenomenological account of translation calls for a complementary semasiological approach. The theoretical-methodological argument is supported by a survey of expressly non-textual senses of the word translation designating material transfers (of church officials and sacred relics) to illustrate that a broad spectrum of insights historically formulated in translation studies in the course of the successive terms (cultural, material, social, post-colonial, outward, etc.), may be reached through a holistic approach that integrates semasiology and onomasiology.

Re-interpreting interpreting

ABSTRACT In the face of newly emerging practices and shifting conceptual boundaries in translation and interpreting studies, the article engages with two recent theoretical proposals aiming at a reconceptualization of translation from the perspectives of semiotics and accessibility studies. The biosemiotic theory by Kobus Marais based on Peircean semiotics and Gian Maria Greco’s universalist conception of accessibility grounded in human rights are explored with reference to interpreting, and their theoretical, terminological, professional and academic implications are discussed. In addition, a conceptual mapping of various forms of media access services, including speech-to-text interpreting, serves as a basis for discussing ongoing redefinition efforts in the context of international standardization, highlighting the complex interplay of different stakeholders, including scholars, service providers, service users, and regulators.

O polskim przekładzie Prawie to samo. O doświadczeniu przekładu Umberta Eco

On the Polish Translation of Dire quasi la stessa cosa. Esperienze di traduzione by Umberto Eco The article contains a review of the translation of Dire quasi la stessa cosa. Esperienze di traduzione by Umberto Eco (Wydawnictwo Uniwersytetu Jagiellońskiego, Kraków 2021) into Polish, authored by Jadwiga Miszalska and Monika Surma-Gawłowska. Notwithstanding the significant popularity of Eco’s literary and scholarly work in Poland, his influential volume of essays on translation was published in Polish almost twenty years after the original edition. In the first place, the review focuses on the translators’ approach to multilingualism and Italocentrism of Eco’s source text. It also addresses the issues of validity and actuality of Eco’s semiotic contribution to translation studies, by confronting it with recent trends in translation scholarship, especially with Kobus Marais’s bio-semiotic theory of translation.

Review of A (bio)semiotic theory of translation: the emergence of social-cultural reality

Review of A (bio)semiotic theory of translation: the emergence of social-cultural reality

Towards a Biosemiotic Theory of Evolution

The target article by Denis Noble is an excellent overview of the illusions of the Modern Synthesis that still remains in textbooks despite of the recent criticism. Overcoming these illusions shows the active role of organisms in the evolutionary process and accounts for additional mechanisms such as plasticity of embryo development, epigenetic heredity, multilevel selection, Baldwin effect, and niche construction, which are components of the Extended Evolutionary Synthesis. Adding these mechanisms is certainly an important step forward, but I argue that it is not sufficient for building a new theory of evolution. What is missing is a clear understanding of such notions as agency, autonomy, semiosis, interpretation, and goal-directedness, which so far belong to the humanities and have not been applied seriously in science. Organisms are autonomous and goal-directed semiotic agents capable of interpreting hereditary signs and making meaningful models of their environment. Evolutionary biology needs a semiotic vocabulary to talk about higher level functions in organisms, where specific molecules and mechanisms are only means for integrating functions over the life cycle and adapting to the environment without compromising organism integrity and identity. Such a vocabulary is being developed in biosemiotics; thus, I expect the emergence of a biosemiotic theory of evolution.

‘Eleven different names, one practice’: towards a phenomenology of translation

ABSTRACT This article challenges the notion that etymological differences in nomenclature for translation practices across the world is meaningful. It presents data from South Africa that show that the different languages in South Africa use words with diverse etymology but that these differences are not reflected in translation practice. Having made the point that etymological differences do not necessarily provide insight into translation practice, the article then proceeds to suggest a scholarly definition of translation, based on Peircean semiotics. The article further contributes to the conceptualisation of a philosophy of translation by arguing that the biosemiotic theory of translation, based on Peircean semiotics (proposed elsewhere by the author), indeed constitutes a phenomenology of translation.

The Biosemiotic Glossary Project: Intentionality

In 2014, Morten Tonnessen and the editors of Biosemiotics officially launched the Biosemiotic Glossary Project in the effort to: (1) solidify and detail established terminology being used in the field of Biosemiotics for the benefit of newcomers and outsiders; and to (2) by involving the entire biosemiotics community, to contribute innovatively in the theoretical development of biosemiotic theory and vocabulary via the discussions that result. Biosemiotics, in its concern with explaining the emergence of, and the relations between, both biological ‘end-directedness’ and semiotic ‘about-ness’, would seem a fertile field for re-conceptualizing the notion of intentionality. The present project is part of a systematic attempt to survey and to document the current thinking about this concept in our field.

The Three Semiotic Lives of Domestic Cats: A Case Study on Animal Social Cognition

The social cognition of domestic cats (Felis catus) is a scarcely studied topic due to the reputation of the animal as individualistic. Nevertheless, cats are capable of cognitively demanding cooperative activities such as a communal nest-moving. The cognitive abilities of free-ranging cats are evaluated against the background of the shared intentionality hypothesis, proposed by a research group of Michael Tomasello. Although their comparative studies are carried out on chimpanzees, they are valuable as a source of conceptual work linking empirical cognitive studies with the philosophical accounts of joint agency. We critically analyze theoretical cognitive concepts interpreting the triadic interactions of great apes and the collective hunting among chimpanzees. Contrary to the shared intentionality hypothesis, it is argued that cats have cognitive abilities to share attention, truly cooperate and constitute shared meanings. Finally, we introduce the concept of the natural interaction ritual by Randall Collins and outline its significance for our case study about cats as well as for a general biosemiotic theory of the development of symbols.

Me, Myself, and Semiotic Function: Finding the “I” in Biology

This essay argues that stable, heritable, habituated semiotics on one scale of life allows for opportunism, origination, and the solving of novel problems on others. This is grounded in how interpretation is neither caused nor determined by its object, such that success at interpretation simply cannot be defined by any comparison between an interpretation and its object. Rather, an interpretation is a reciprocated incorporation of a living thing and its environment, and successful if it furthers the living, interpreting thing. By applying biosemiotic theory to seemingly disparate studies of parasitic infections (Jaroslav Flegr), autonomic nervous systems (Stephen Porges), and social change (Charles Tilly) as well as the classical pragmatic notion that biology, psychology and sociology are disparate approaches to the singular, radically continuous, and perennial question of who (or what) am I (Dewey, James, Mead). I argue that the distinction (e.g.,) between voluntary and autonomic behavior is but a ghost of older dualisms, the pseudo-contradictions of matter v. mind, body v. soul, but also self v. not self. Moreover, all such pseudo-contradictions (individual v. social, sensation v. response, parasite v. host, and etc.) are resolved as scale thick, self-similar examples of semiotic transaction wherein degeneration or habituation on one scale of life allows for generative or novel interaction on another.

Steps to a science of biosemiotics

In this essay, I argue that we ultimately need to re-ground biosemiotic theory on natural science principles and abandon the analogy with human level semiotics, except as this provides clues for guiding analysis. But, to overcome the implicit dualism still firmly entrenched in the biological sciences requires a third approach that is neither phenomenologically motivated nor based on a code analogy. This approach must preserve the centrality of the concept of interpretation (that is ubiquitous in the phenomenological domain) and yet base it in biophysics and mathematical information theory. To accomplish this, we must undertake a thorough re-examination of information theory to determine how it can be extended to deal with issues of real reference and functional significance. I argue below that this requires showing how the concept of entropy (as it is differently defined in thermodynamics and in the information sciences) can be used to explain the relationship between information, meaning and work. Additionally, I argue that this also requires a radical expansion of dynamical systems theories to explain the physics of intrinsically end-directed processes. Together, these developments are necessary to account for the capacity to interpret immediate physical conditions as representing other displaced or as yet unrealised possible conditions. This is a necessary first step to making biosemiotics compatible with the information theoretic perspective that is currently dominant in physics, chemistry and molecular biology.

The Systemic Approach, Biosemiotic Theory, and Ecocide in Australia

In her article Systemic Approach, Biosemiotic Theory, and Ecocide in Australia Iris Ralph summarizes an argument in defense of disciplinarity (openness from closure) that Cary Wolfe makes in What is Posthumanism? She also comments on an implicit argument that Wendy Wheeler makes in The Whole Creature: Complexity, Biosemiotics and the Evolution of Culture. As Ralph argues, Wheeler's implicit claim is that biosemiotic language, which humans share with other biological beings, connects human animals and nonhuman animals on moral and affective grounds. Ralph summarizes Wolfe's defense of disciplinarity that literary and cultural studies scholars who engage with the question of the animal generate claims which complement interrogations of the moral and affective distinctions between human animals and nonhuman animals. Ralph uses Wolfe's and Wheeler's arguments to read Nugi Garimara's Follow the Rabbit-Proof Fence, Robyn Davidson's Tracks, and Xavier Herbert's Capricornia in an ecocritical context. Iris Ralph, Systemic Approach, Biosemiotic Theory, and Ecocide in Australia page 2 of 10 CLCWeb: Comparative Literature and Culture 16.4 (2014): Thematic Issue New Work in Ecocriticism. Ed. Simon C. Estok and Murali Sivaramakrishnan

A Theory of Life as Information-Based Interpretation of Selecting Environments

This essay employs Charles Peirce’s triadic semiotics in order to develop a biosemiotic theory of life that is capable of illuminating the function of information in living systems. Specifically, I argue that the relationship between biological information structures (DNA, brains, and human languages), selecting environments, and the adapted bodily processes of living organisms is aptly modelled by the irreducibly triadic relationship between Peirce’s sign, object, and interpretant, respectively. In each instance of information-based semiosis, the information structure (genome, brain, or language) is a complex informational sign that represents the informational object (the present environment according to the respects in which recurrent features of the selecting environment have proved salient over the course of a history of natural selection); and the bodily, behavioral, mental, or intellectual processes that are organized by the informational sign to more or less accurately interpret the present environment constitute a complex informational interpretant—a living, interpreting organism. The essay begins by discussing the precise sense in which this biosemiotic theory is based upon Charles Peirce’s semiotic theory. Next, the theory is developed at length in relation to genetic information structures. Finally, I present a brief outline of how the theory applies to neural and linguistic information structures. The essay concludes with a reflection upon the anti-reductionist implications of the theory.

A Connoisseur of Magical Coincidences: Chance, Creativity and Poiesis from a Biosemiotic Perspective

Semiotics, in the guise of the limited Saussurean semiology, has been widely used in the humanities and in cultural studies for the past 20 to 30 years at least. With the advent, nearly 20 years ago, of the environmental humanities, including the new field of humanities animal studies, the weaknesses of this mode of analysis became increasingly clear. This essay forms part of a larger attempt to develop a Peirce-informed biosemiotic theory capable of affording conceptual tools for the broad-based study of human and nonhuman natural and cultural developmental ecologies. It is particularly concerned to develop a biosemiotic, and hence non-reductive, account of aesthetic experience in which function consists in the growth of knowledge. Based on the role of chance, and thus creativity, in natural and cultural evolutionary systems, this essay uses poetry and poetic theory in order to argue that chance is a habit-upsetting happenstance whereby something which has the potential to become a sign (in Peirce’s triadic account), or to become a bearer of meaning, actually does become a sign to some living thing.

Living in One World: Searle’s Social Ontology and Semiotics

Searle’s social ontology concerns the question of how it is that we are to reconcile different aspects of reality but takes for granted a particular kind of naturalism based on his unexplicated “basic facts” of nature. The consequence of this approach is that Searle’s ontology deals specifically with social reality and its institutions, and never directly with the basic facts upon which his position rests. Paradoxically, this naturalistic assumption alienates his theory from its connection with the basic facts because the nature of this connection is taken for granted and not explicitly shown how nature is connectable to the social world. I hope to show that Searle’s project is redeemed by biosemiotic theory that makes an explicit connection between the beginnings of sociality, which is where Searle’s work starts off, and the biological and physical nature of things, which is what Searle’s work takes for granted but what biosemiotics explicates.

The Self as Social Artifice: Some Consequences of Stanislavski

Practice commonly develops independent of theory: only rarely does some heritable informational structure knowingly emerge. With this in mind, Biosemiotic theory is well served by an informed synthesis with Constantin Stanislavski’s theatrical technique. For it is not enough merely to catalog signage by studying the consequence of its function, we also seek to generate signs with knowing intent. This implies more than the strategic use of signs, which all complex living things do, and of which our many subjective selves emerge. It calls for an objective artifice of signs, that is, some set of techniques competent to produce subjectivity, and capable of being objectified such that it can become a knowable standard. This is precisely what Stanislavski offers, ways of knowingly creating novel, actual, believably generative, signs. Within the realm of human action and in terms of human knowing, he positively exemplifies applied semiotic theory: his approach to dramatizing fictional characters also expresses how self-consciousness comes to be. What Stanislavski implies, Charles Tilly presumes and this essay asserts: our own biotic evolution has been influenced by post-biotic or metaphoric evolution, which results from the ‘living’ interaction of certain classes of non-living things. These derive from the pragmatic a priori made implicit by Chauncey Wright, which is the motivation of living things to act on specific needs within specific situations. The need to breathe is one example; the need to make competent use of existing epistemic structures is another. But such structures have their own needs, and ‘act’ to fill them. When this is compounded culturally, it may result in self-consciousness – a self-constructed artifice of semiosis with great consequence to biotic processes. Tilly supplies evidence that such compounding happens within human society, as well as a theoretical basis for its expression as a semiotic sociology. This essay uses pragmatic semiotics to explore the strong parallels that exist between the deliberately objective motivations upon which science, sanity and self-consciousness all depend, Stanislavski’s practicable artifice of signaling pathways and social emergence, and Tilly’s approach to society as ongoing performance.

Meaning Matters: The Biosemiotic Basis of Bioethics

If the central problem in philosophical ethics is determining and defining the scope of moral value, our normative ethical theories must be able to explain on what basis and to what extent entities have value. The scientific foundation of contemporary biosemiotic theory grounds a theory of moral value capable of addressing this problem. Namely, it suggests that what is morally relevant is semiosis. Within this framework, semiosis is a morally relevant and natural property of all living things thereby offering us an ecological, as opposed to merely environmental, ethic. A consequence of this semiotic theory is that living things are accorded inherent moral value based on their natural relational properties—their ability to signify. This consequence establishes a hierarchy of inherent moral value based on the scope of signification: the larger the Umwelten, the greater the value. This paper argues that a robust semiotic moral theory can take into account a much wider scope of inherent value.. These consequences have positive ramifications for environmental ethics in their recognition of the natural ecological networks in which each organism is bound. This presentation of a biosemiotic model of value offers a justificatory strategy for our contemporary moral intuitions concerning our semiotic/moral relationships with living things while also productively pushing our normative ethical boundaries.

The Marriage of Psychoanalytic Methodology with the Biosemiotic Agenda

An overview of core phenomena and processes leading to Freud’s establishing his psycho-analytic method and early metatheoretical concepts is followed by the author’s revision of his topographical model into a seamless biosemiotic theory of mind and human communication. A careful methodological analysis of the semantic/referential scope; speech/listening processes, and semiotic features, of a dialogue designed to make the unconscious conscious, reveals an epistemological bridge between psychoanalytic methodology and the biosemiotic agenda within a unifying inter-penetrative paradigm.