This contribution demonstrates that the development and growth of plants depends on the success of complex communication processes. These communication processes are primarily sign-mediated interactions and are not simply an mechanical exchange of ‘information’, as that term has come to be understood (or misunderstood) in science. Rather, such interactions as I will be describing here involve the active coordination and organisation of a great variety of different behavioural patterns — all of which must be mediated by signs. Thus proposed, a biosemiotics of plant communication investigates communicationprocesses both within and among the cells, tissues, and organs of plants as sign-mediated interactions which follow (1) combinatorial (syntactic), (2) context-sensitive (pragmatic) and (3) content-specific (semantic) levels of rules. As will be seen in the cases under investigation, the context of interactionsin which a plant organism is interwoven determines the content arrangement of its response behaviour. And as exemplified by the multiply semiotic roles playedby the plant hormone auxin that I will discuss below, this means that a molecule type of identical chemical structure may function in the instantiation of differentmeanings (semantics) that are determined by the different contexts (pragmatics) in which this sign is used.

Based on our prior work (Neuman and Nave, in press [a]) we proceed from the notion that the mind has the capacity to generate and use concepts through themediation of signs. This mediation constrains the vast potential for confusion, given the incalculable number of similarities between objects in the world and therefore has important adaptive value. Despite the ubiquity of sign-mediated concept formation (SMCF), a rigorous formalization of this phenomenon is rare. Following the work of Neuman and Nave (in press [a]), here we present a formal description of sign-mediated concept formation and discuss the relevance of this theory to certain outstanding issues in biology, psychology and Artificial Intelligence (AI).

The Peircean semiotic approach to information that we developed in previous papers raises several new questions, and shows both similarities and differenceswith regard to other accounts of information. We do not intend to present here any exhaustive discussion about the relationships between our account and otherapproaches to information. Rather, our interest is mainly to address its relationship to ideas about information put forward by Gregory Bateson and Eva Jablonka. We conclude that all these authors offer quite broad concepts of information, but we argue that they are just as broad as they should be, since information is in itself a sweeping concept. Furthermore, all of them suggest a processual approach to information, which departs from the treatment of information as something that is contained in some structure (e.g., in sequences of nucleotides) and moves towards an understanding of information as a process — in terms of our account, a semiotic process, i.e., semiosis.

When ancient Chinese philosophy culminated in the sixth to third centuries BCE, “hundreds of flowers [intellectual schools] were blooming”, yet not many theoreticians were particularly interested in questions regarding the relationship between animal and human life — despite their profuse discussion of, and heated debates about, both “nature” and “human nature” in their writings. This indifferent attitude towards creatures lower than humans is best illustrated by Confucius (551–479 BCE), who observed: “It is impossible to associate with birds and beasts, as if they were the same as us.” Later, however, this condescending attitude of the Sage would be challenged by the Daoist philosopher Zhuangzi (370 to 301 BCE), who untiringly advocates the equity of all creatures in the universe — a place where both living and fabulous organisms cohabit and co-evolve with one another, as well as with their environments. Morever, even Confucius’s descendent Mencius (c.372–289 BCE) did not endorse his mentor’s position, for the latter’s own writings are likewise inhabited by all kinds of creatures which not only serve the passive role of poetic figuration, but actually also construct their respective Umwelten, paralleled by the umwelt-construction of human beings. Recent advances in biosemiotics and ecosemiotics have enabled us to reread some of these philosophical texts, and to shed new light on this obscure aspect of Chinese thinking. This paper will draw upon the sign reflections of C. S. Peirce (1839–1914) and Jakob von Uexküll (1864–1944), and make use of a composite analytical method of text semiotics and dialogue studies, to examine a number of political and ethical allegories by Zhuangzi and Mencius. Acknowledging the necessarycircularity of interpretation and the homogeneity of observer and observed, the essay explores the ways in which ancient philosophical texts can be made compatible with contemporary biological and semiotic thinking.

Sign-theoretical concepts have been used in research into the nature of living systems, not only by biologists, semioticians, and philosophers, but also by scientists who analyze organisms from the perspective of Decision Theory. Decision Theory (DT) describes both the external behavior and the internal information-processing of any kind of agent in terms of problem solving. Such “problem solving” is considered a complex process of: (1) defining a goal in an environment, (2) selecting the means to reach the defined goal, and (3) controlling the effects of said selected means on the environment. The hypothesis that problem-solving agents are, first, physical entities and, second, sign-using systems is one of the most influential ideas in Decision Theory. This idea has been developed under the name of the ‘Physical Symbol System Hypothesis’ (PSSH) since the 1950s, particularly by two American scientists, Allen Newell and Herbert A. Simon, who did interdisciplinary research in cognitive science, artificial intelligence, economics, and decision theory. This paper first gives a short overview of the basic semiotic theory that underlies Newell’s and Simon’s work, and then offers some ideas on a specifically biosemiotic use of the Physical SymbolSystem Hypothesis.

The views of myth advanced by Eliade, Jung, and Campbell are as flawed as they have been influential. Despite differences, all three concur in granting myth the status of a product of natural signification. The result is an obscurantist representation of myth, which in fact abets myth’s aim to represent itself as timeless, noncontingent, apolitical fact. Barthian analysis of myth exposes this aim by identifying its semiotic structure. This study applies that analysis to the myth of Pandora as an instance of how myth insinuates itself into ordinary signs in order to pass as elementary and also elemental truth.

This paper conducts a semiotic analysis of the Moses and Pharaoh narrative in the Qur’an by examining descriptive, narrative and argumentative propositions, enunciation, and discourse.1 The methodology tests the narrative against an analytical model based on theories of structural and cognitive semiotics and developed by Grambye and Sonne (2003a). A bit-by-bit application of the model to the narrative yields crucial results in the propositional analysis in which descriptive, narrative, and argumentative propositions are tested against the 3-D, transport, and thematic models; the enunciational analysis in which point of view and style are examined with specific focus on frequency; and the discursive analysis in which intertextual and ethical implementations underlie the core values borne by the narrative. The merit of this methodological approach is not limited to the analysis of these two narrative texts, but can reverberate to other Qur’anic narrative texts.

This essay examines the connections between dress, religion, and gender, specifically, contextual practices and underlying beliefs concerning dress among women in Tuareg communities of Niger and Mali, West Africa, who speak a Berber language, Tamajaq, predominantly adhere to Islam, are semi-nomadic, socially stratified, and display influences from pre- and popular Islamic, nation-state, and global forces. The Tuareg data reveals both common themes and inter- and intra-cultural variations in Muslim women’s dress, thereby challenging monolithic interpretations of women’s dress in Islamic communities.More broadly, the essay calls for attention to the contested meanings of dress in terms of its special semiotic qualities: it is portable, can be disassembled and reassembled, and can be subtly re-arranged to convey ambiguous but powerful meanings that are neither unitary or stable.

This study analyzes artworks by a professional fine-art bodypainter. This artist used his models’ bodies as both inspiration and canvas. The bodies/artworks were then photographed and the resulting images were hung as finished pieces in his gallery. Through semiotic analysis of the artworks and discourse analysis of interviews with the artist, relationships between the human body and artistic conventions were explored and fine-art bodypainting was discussed as an art form. The painted images are copies of natural forms that have been reinterpreted in new “living” forms, as they are painted onto and in relation to a living body. These living canvases change the contextual interpretations of the original painted images in integral ways. The completed photographs resist categorization as mere simulacra because their intentionally questioning construction asks us to rethink the relationships between artist, subject, and observer.

The aim of the article is to present and discuss the concept of semeiotic constructivism, which is a pragmaticistic inspired method. Semeiotic constructivism has nothing to do with social constructivism but is a method that can construct meaning of concepts by implanting a telos in the concept or a certain quality in the artifact, in order to develop the object in a certain direction. The article touches on different elements in Charles Peirce’s philosophy e.g. hyperbolic philosophy and pragmaticism and combines these elements with thoughts about how scientific concepts and brands become meaningful.

The paper reconstructs the three main stages in the development of Carnap’s semantics in the years 1935–1947. It starts with Carnap’s approach to metalogic in his Zirkelprotokolle (1931) and his Logische Syntax der Sprache (1934) from the point of view of one-level approach to the relation between metalanguage and its object-language. It then analyzes Tarski’s turn to semantics in his paper presented at the Paris conference in September 1935, as well as the implications of his view for Carnap’s approach to semantics from 1935 until 1943. Finally, it analyzes Church’s rediscovery of Frege and its impact on Carnap’s shift to the extension/intension distinction in his semantics in the years 1943–1947.

This article proceeds to describe in detail the expression forms (“Formes de l’expression”) particular to two photographs by Henri Cartier-Bresson. The investigation of the specificities of the plastic dimension of these photographs leads us to discover some of the formal features liable to raise photographic language to the level of artistic composition. We thereby demonstrate how Photography may take on astonishingly deep and complex sensations and significations.

The purpose of this paper is to propose a theoretical, methodological, and technical framework for the semiotic delimitation and analysis of those systems ofmaterial objects and practices which do not belong primarily to the sphere of signification. For the purposes of this paper, we will call such systems (for example economic, urban, or demographic systems) non-communication systems. By their very nature, the study of such systems does not fall wholly within the domain of semiotics, if we consider this domain as coextensive with the study of cultural attitudes and practices. Thus, these systems differ structurally from communication systems, such as language, literature, and the arts, whose primary function is to be used for communication between members of a society and whose structure is primarily semiotic.

This study will mainly investigate a semiotic theory of the production and functions of visualisation and image in scientific literature, especially concerningobservational astrophysics, as well as theoretical physics, and will also mention the physiology of movement dealing with chronophotography.

This essay concerns the original use of signs that is species-specifically human, namely, the awareness that results from the difference between animal estimation of objects in terms of what is to be sought (+), avoided (–), or safe to ignore (ø), and what human understanding species-specifically adds to animal awareness of objects as involving “things” existing in their own right as not wholly or simply reducible to their relations to us as objects.Powell calls the species-specfically human awareness of objects the “transcendental realm”; and the ‘line of demarcation’ separating the semiosic awareness common to all animals as making use of signs from the semiotic consciousness of human animals as able to become aware of insensible relations as such triadically “considered as constituting the mode of being of a sign” (Peirce 1904: CP 8.332), Powell terms “ens primum cognitum”.Thus, Powell’s “transcendental realm” is the soil and ground common to all science, cenoscopic and ideoscopic alike, and hence the preconscious realm of metasemiosis wherein that species-specifically unique process is able to extend its roots and transform the “rational animal” of Greek and Latin thought into the “semiotic animal” of postmodern intellectual culture. “Humanesque analogy” is Powell’s term for the fact that the species-specifically human understanding is an awareness inescapably grounded in and having as its constant background and surrounding, as it were, the generically animal awareness of a world of perceptual objects related to ourselves as (+), (–), (ø).