From the Logic of Science to the Logic of the Living

Biosemiotics belongs to a class of approaches that provide mental models of life since it applies some semiotic concepts in the explanation of natural phenomena. Such approaches are typically open to anthropomorphic errors. Usually, the main source of such errors is the excessive vagueness of the semiotic concepts used. If the goal of biosemiotics is to be accepted as a science and not as a priori metaphysics, it needs both an appropriate source of the semiotic concepts and a reliable method of adjusting them for biosemiotic use. Charles S. Peirce’s philosophy offers a plausible candidate for both these needs. Biosemioticians have adopted not only Peirce’s semiotic concepts but also a number of metaphysical ones. It is shown that the application of Peirce’s basic semiotic conceptions of sign and sign-process (semiosis) at the substantial level of biosemiotics requires the acceptance of certain metaphysical conceptions, i.e. Tychism and Synechism. Peirce’s method of pragmaticism is of great relevance to biosemiotics: 1. Independently of whether Peirce’s concepts are used or even applicable at the substantial level of biosemiotics, Peirce’s method remains valuable in making biosemiotics and especially in adjusting its basic concepts. 2. If Peircean semeiotic or metaphysics is applied at the substantial level of biosemiotics, pragmaticism is valuable in clarifying the meaning and reference of the applied Peircean concepts. As a consequence, some restrictions for the application of Peirce in biosemiotics are considered and the distinction of Peirce’s philosophy from the 19th century idealistic Naturphilosophie is emphasized

Limitations on applying Peircean semeiotic. Biosemiotics as applied objective ethics and esthetics rather than semeiotic.

This paper explores the critical conditions of such semiotic realism that is commonly presumed in the so-called Copenhagen interpretation of biosemiotics. The central task is to make basic biosemiotic concepts as clear as possible by applying C.S. Peirce’s pragmaticist methodology to his own concepts, especially to those that have had a strong influence on the Copenhagian biosemiotics. It appears essential to study what kinds of observation the basic semiotic concepts are derived from. Peirce had two different derivations to the concept of sign, both having a strong logical character. Therefore, it is discussed at length what Peirce’s conception of logic consists of and how logical concepts relate to the concepts of other sciences. It is shown that Peirce had two different perspectives toward sign, the ‘transcendental’ one and the objective one, and only the latter one is executable in biosemiotic applications. Although Peirce’ theory of signs seems to appear as twofold (if not even manifold), it is concluded that the ore conception has been stable. The apparent differences are presumably due to the different perspectives of consideration. Severe limitations for the application of Peirce’s semiotic concepts follow from this analysis that should be taken into account in biosemiotics relying on its Copenhagen interpretation. The first one concerns the ‘interpreter’ of a suggested biosemiotic sign — whether it is ‘we’ (as a ‘meta-agent’) or some genuine biosemiotic ‘object-agent’. Only if the latter one is determinable, some real biosemiotic sign-action may occur. The second one concerns the application of the concept of the object of sign — its use is limited so that a sign has an object if and only if it seeks a true conception about it. This conclusion has drastic further consequences. Most of the genuinely biosemiotic sign-processes do not tend toward truth about anything but toward various practical ends. Therefore, the logical concept of sign, e.g. the one of Peirce’s semeiotic, is an insufficient concept for biosemiotics. In order to establish a sufficient one, Peircean theoretical ethics and esthetics are introduced. It is concluded that they involve simpler and more general but still normative concept of sign — the concept of anticipative or constructive representation that does not represent any object at all. Instead, it is a completely future-oriented representation that guides action. Objective ethics provides the suitable concept of representation, but it appeals to objective esthetics that provides a theory of (local) natural self-normativity. The concepts of objective logic form the special species of objective ethics. The conclusion is that biosemiotics should be based on applied objective ethics and esthetics rather than on (Peircean semeiotic) logic and its metaphysical application. Finally, the physiosemiotic over-generalization of the concept of sign is shortly discussed. It is suggested that it would be more appropriate to rename such controversial generalizations than to adhere to semiotic terminology. Here, again, Peirce appears as a healthy role model with his ‘ethics of terminology’

Embodied Cognition and Perception: Dewey, Science and Skepticism

This article examines how Modern theories of mind remain even in some materialistic and hence ontologically anti-dualistic views; and shows how Dewey, anticipating Merleau-Ponty and 4E cognitive scientists, repudiates these theories. Throughout I place Dewey’s thought in the context of scientific inquiry, both recent and historical and including the cognitive as well as traditional sciences; and I show how he incorporated sciences of his day into his thought, while also anticipating enactive cognitive science. While emphasizing Dewey’s continued relevance, my main goal is to show how his scientifically informed account of perception and cognition combats skepticism propagated by certain scientific visions, exacerbated by commonplace notions about mind, that jointly suggest that human beings lack genuine access to reality

The Backside of Habit: Notes on Embodied Agency and the Functional Opacity of the Medium

In this chapter what I call the “backside” of habit is explored. I am interested in the philosophical implications of the physical and physiological processes that mediate, and which allow for what comes to appear as almost magic; namely the various sensorimotor associations and integrations that allows us to replay our past experiences, and to in a certain sense perceive potential futures, and to act and bring about anticipated outcomes – without quite knowing how. Thus, the term “backside” is meant to refer both the actual mediation and the epistemic opacity of these backstage intermediaries that allow for the front stage magic. The question is if the epistemic complexities around sensorimotor mediation gives us valuable insights into the nature of human agency and further how it might begin to show us new ways to think of the mind as truly embodied yet not reducible to any finite body-as-object

Pragmatic Evolutions of the Kantian a priori: From the Mental to the Bodily

In this article, I review textual evidence demonstrating that James and Dewey incorporated Kant’s ideas, even while criticizing him. I specifically argue that the pragmatic evolution of the Kantian a priori carried out by James and Dewey is a transition from the mental to the bodily. I further argue that the parallels between pragmatists and Kant, along with the transition from the mental to bodily, relate to scientific contexts in which all developed their outlooks. Though historically grounded, my ultimate goal is to show that pragmatism and by extension Kantianism mesh with and indeed contribute to cutting edge ideas in fields ranging from neuropathology to robotics and AI to cognitive science, whether in the form of Gibsonian theory or enactivism

Beyond Desartes and Newton: Recovering life and humanity

Attempts to ‘naturalize’ phenomenology challenge both traditional phenomenology and traditional approaches to cognitive science. They challenge Edmund Husserl’s rejection of naturalism and his attempt to establish phenomenology as a foundational transcendental discipline, and they challenge efforts to explain cognition through mainstream science. While appearing to be a retreat from the bold claims made for phenomenology, it is really its triumph. Naturalized phenomenology is spearheading a successful challenge to the heritage of Cartesian dualism. This converges with the reaction against Cartesian thought within science itself. Descartes divided the universe between res cogitans, thinking substances, and res extensa, the mechanical world. The latter won with Newton and we have, in most of objective science since, literally lost our mind, hence our humanity. Despite Darwin, biologists remain children of Newton, and dream of a grand theory that is epistemologically complete and would allow lawful entailment of the evolution of the biosphere. This dream is no longer tenable. We now have to recognize that science and scientists are within and part of the world we are striving to comprehend, as proponents of endophysics have argued, and that physics, biology and mathematics have to be reconceived accordingly. Interpreting quantum mechanics from this perspective is shown to both illuminate conscious experience and reveal new paths for its further development. In biology we must now justify the use of the word “function”. As we shall see, we cannot prestate the ever new biological functions that arise and constitute the very phase space of evolution. Hence, we cannot mathematize the detailed becoming of the biosphere, nor write differential equations for functional variables we do not know ahead of time, nor integrate those equations, so no laws “entail” evolution. The dream of a grand theory fails. In place of entailing laws, a post-entailing law explanatory framework is proposed in which Actuals arise in evolution that constitute new boundary conditions that are enabling constraints that create new, typically unprestatable, Adjacent Possible opportunities for further evolution, in which new Actuals arise, in a persistent becoming. Evolution flows into a typically unprestatable succession of Adjacent Possibles. Given the concept of function, the concept of functional closure of an organism making a living in its world, becomes central. Implications for patterns in evolution include historical reconstruction, and statistical laws such as the distribution of extinction events, or species per genus, and the use of formal cause, not efficient cause, laws

Lissitzky : new materialism and diagrammatic living

Lissitsky\u27s spatial and architectural work anticipates the contemporary fascination with expanded fields of activity that have resulted in transdisciplinary approaches to research and the role of practice-led research. This paper will discuss Lissitzky\u27s suprematist perspective in relation to contemporary practices - under the rubric of the &quot;diagram&quot; - that re-imagine and enact the relationship between the built surround and embodied cognition. Lissitzky\u27s work will serve as the starting point for a discussion of contemporary practitioners and theorists working across philosophy, cognitive science and built environment in order to draw out, through the act of diagramming, life on new terms.<br /

The Philosophical Psychology of Charles S. Peirce

This work is about the philosophy of Charles Sanders Peirce (1839-1914) and nineteenth century psychology. More precisely, it is about the interactions between Peirce’s scientific practice as an experimental psychologist and the development of his philosophical reflection, especially his epistemology. The main thesis of this work is that Peirce’s theory of perception is inferential, and that this has far-reaching consequences on his account of the self, on his reflection on the method of science and on what counts as a scientific fact. This latter point also connects his theory of inquiry with his distinctive metaphysics of continuity. I defend my thesis as follows. In the first chapter, I explore the early development of an inferential account of perception in Peirce and its connections with his logic of science and his theory of inquiry more broadly. To do so, I examine Peirce’s 1865 Harvard Lectures in light of the inferential philosophy of science of William Whewell and the theory of perception as unconscious inferences presented by Wilhelm Wundt in 1862-3. In the second chapter, I bring Peirce’s inferentialism to bear on some of his better-known works: the 1868 “cognition” papers and the Illustrations of the Logic of Science of 1877-8. The third chapter further expands the context of Peirce’s inferential theory of perception by looking at German psychology and finding a new perspective from which to assess Kant’s influence on Peirce’s thought. Chapter 4 looks at Peirce’s use of experimental psychology in photometry and measurement techniques developed for astronomy in psychology. Chapter 5 engages with Peirce’s “boundary work” on science by comparing his engagement with psychical research with James’ and looking at Peirce’s metaphysics in relation to evolutionary psychology. Finally, Chapter 6 assesses Peirce’s “mature” theory of perception in light of psychical research and his metaphysics of continuity

C. S. Peirce on Interpretation and Collateral Experience

This article examines C. S. Peirce's conception of collateral experience and its relation to his account of interpretation. The essay proceeds through a general presentation of the two principal phases of Peirce's theory of signs. The key issue of the character of experience is discussed in relation to the problem of the ubiquity of interpretation. The main upshot of the analysis is that the concept of 'collateral experience' is a crucial component in Peirce's mature semeiotic; on the one hand, the collaterality of experience indicates a limit of the semiotic domain, but on the other hand, collateral experience enters into symbolic semiosis as something that needs to be indicated for contextualisation to take place. The article concludes with some reflections on Peirce's ambiguous use of the concept of 'experience'