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Displaying: 51-60 of 893 documents


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51. The American Journal of Semiotics: Volume > 33 > Issue: 1/2
Laura García-Portela Our Responsibility to Future Generations in the Context of Ecological Crisis: Perspectives and Future Challenges
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The present article aims to present how the different philosophical perspectives have tackled the problem of the foundations of our responsibility to future generations in the context of ecological crisis. The main theories addressed here will be Hans Jonas metaphysical foundation, utilitarianism, communitarianism, the rights theory and contractarian perspectives derived from John Rawls’s theory. By assessing these perspectives, I assert that, against jonasianianism and related perspectives, our responsibilities to future generations must be thought of in terms of “political, not metaphysical”. The foundation of these responsibilities must be based, not on God, nor compassion, nor benevolence, nor identity sentiments, but on a conception of ourselves as rational and reasonable persons. From my point of view, we must find our responsibilities to future generations in our respect for their necessities and interests as well as in the maintenance of their available opportunities. This point of view allows us to point out some of our future challenges in the intergenerational justice scope.
52. The American Journal of Semiotics: Volume > 33 > Issue: 1/2
Massimo Leone Help! Is There a Semiotician on the Plane?
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“Please, we urgently need a semiotician!” is certainly not the most common request heard in a situation of emergency, yet a time may come when we realize that there are cases that a physician (or another scientist) cannot effectively deal with.Two passengers fight over the same space on a plane, to the point that the pilot is obliged to land and have the two contenders get off at the closest airport. Each of the humanities has a specific way to frame and seek to find a less disrupting solution to the problem. The present article argues that the specific contribution semiotics can and must give to present-day societies is that of providing discursive evidence that problems that fall in the domain of language cannot be solved by technology, no matter how smart it might be, but rather can be solved only via communication as such: talking, compromising, finding agreements.
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53. The American Journal of Semiotics: Volume > 33 > Issue: 1/2
About the Authors
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54. The American Journal of Semiotics: Volume > 32 > Issue: 1/4
John N. Deely (26 April 1942–2017 January 7)
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55. The American Journal of Semiotics: Volume > 32 > Issue: 1/4
Richard Currie Smith Introduction by the Guest Editor
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articles
56. The American Journal of Semiotics: Volume > 32 > Issue: 1/4
Edward J. Baenziger, CSB From Maritain’s Thoughts on the Micro-sign to the Science of Semiotics
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Jacques Maritain’s discussion of the micro-sign leads us to question how signs get interpreted, from the least to the most complex forms of communication, while John Deely’s treatment of both cenoscopic and ideoscopic interpretation lies in the distinction between attraction, repulsion, and indifference. I add the key concept of inter-reaction, symbiosis, that allows for cooperation within and among all organisms. Using quantum physics and cathexis to delve the mystery of cellular sign values and beyond, we, the semiotic animal, better comprehend our own nature and that of the living world through semiotics.
57. The American Journal of Semiotics: Volume > 32 > Issue: 1/4
W. John Coletta, Seema Ladsaria, Dylan Couch The Unleashing of John Deely’s “Semiotic Animal”
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Our purpose in this essay is twofold: to explore John Deely’s “semiotic” or “contextualized animal” as also a “contextualizing animal”, one that not only responds in context but one that changes first the context so as later to change itself—as all living things do; and to explore how this context-shifting “semiotic animal” has caused to emerge the very “signs upon which”, as Deely writes, “the whole of life depends”. Environmental ethics are inseparable from personal ethics, then, because (1) we are in fact ourselves environments for others, (2) we carry models of our environments within us (our genetic / ontogenetic selves), and (3) even our free will (the basis of ethical choice) is an “environmental” phenomenon, as Martin Heisenberg argues in Nature (14 May 2009: 164–165) and as Deely writes in Semiotic Animal: “signs do not fall strictly among the things objectified by perceptions of sense but act prior to that perception to enable it to reconstruct the physical environment along objective lines that are meaningful to the species” (Semiotic Animal: A Postmodern Definition of Human Being Transcending Patriarchy and Feminism [2010]: 119)
58. The American Journal of Semiotics: Volume > 32 > Issue: 1/4
Silver Rattasepp, Kalevi Kull The Semiotic Species: Deelying with Animals in Philosophy
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Animals are treated in philosophy dominantly as opposed to humans, without revealing their independent semiotic richness. This is a direct consequence of the common way of defining the uniqueness of humans. We analyze the concept of ‘semiotic animal’, proposed by John Deely as a definition of human specificity, according to which humans are semiotic (capable of understanding signs as signs), unlike other species, who are semiosic (capable of sign use). We compare and contrast this distinction to the more standard ways of drawing the distinction between humans and animals.
59. The American Journal of Semiotics: Volume > 32 > Issue: 1/4
Christopher S. Morrissey Analogy and the Semiotic Animal: Reading Marshall McLuhan with John Deely
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Thanks to a helpful tetradic diagram found in the expanded fifth edition of John Deely’s Basics of Semiotics, in which the context and circumstances of a sign’s utterance (in addition to the sign-vehicle itself and the immediate object of the sign) is distinguished from all that is explicit in the sign itself apart from the context and circumstances of its utterance, it is possible to bring Deely’s insights to bear upon the semiotically suggestive work of Marshall McLuhan. McLuhan’s implicitly semiotic understanding of analogy is structurally present in his efforts to visually articulate the “laws of media” with his own “tetrad” diagrams. Deely’s discussion of the irreducible triadicity of signs therefore illuminates McLuhan’s attempt to understand how analogical thought actually works on the most fundamental structural level in the cognition of the semiotic animal. There is a unique cognitive syntax to analogy, which is operative in the animal that Deely has most appropriately identified as “the semiotic animal”. This article discusses McLuhan’s understanding of analogy in terms of its figure/ground structure, by using the example of the thermometer from Deely’s Basics of Semiotics. In relating this example to McLuhan’s tetrad, it is shown how McLuhan’s implicitly semiotic analysis can also increase our semiotic understanding of other technological tools, such as Skype videoconferencing.
60. The American Journal of Semiotics: Volume > 32 > Issue: 1/4
Jamin Pelkey Analogy Reframed: Markedness, Body Asymmetry, and the Semiotic Animal
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The evolution of arm-leg relationships presents something of a problem for embodied cognitive science. The affordances of habitual bipedalism and upright posture make our two sets of appendages and their interrelationships distinctively human, but these relations are largely neglected in evolutionary accounts of embodied cognition. Using a mixture of methods from historical linguistics, Cognitive Linguistics and linguistic anthropology to analyze data from languages around the world, this paper identifies a robust, dynamic set of part-whole relations that emerge across the human waistline between upper and lower appendage sets cross-culturally. The general pattern—identified as “arm-leg syncretism”—provides a plausible primary source for the uniquely human penchant for creative analogy, or “double-scope conceptual blending”, said to underlie the human language faculty (Fauconnier and Turner 2002, 2008; Deely 2002; Anttila 2003; Bybee 2010). This account not only addresses a conspicuous gap in the literature but also enables us to better understand what it means to be human—including how we came to be unique among other species and how we are still vitally interrelated with other species. Deely (2010) blends both sides of this tension into a single phrase: “the semiotic animal”. The paper further develops this distinction by drawing attention to one of the roles upright posture played in the emergence of semiotic consciousness.