The pragmatist turn in Philosophy in the late XIX century and XX century was a serious attempt to refuse the privilege of the representational elements of the conscious- ness in the production of knowledge. Such privilege has its roots in Ancient Philosophy, in some consequences of the Platonic heritage, but was toughened by Modern philosophers of empiricist or aprioristic lineages within the modern concepts of Experience and Truth. With these last concepts of Experience and Truth I’m referring to the objectivising (...) tendency that leads to identify experience with the final object resulting from the judicative fixation of relations. Due to the fixation of some basic relations the object of experience was identified and conceived with such and such characteristics as something independent of the mental or judicative activity. Such method of fixation and objectivising of relations is also present in the common-sense ideas of Reality, Experience and Truth. In the field of the theory of signs the reputation of the modern concept of representation was so vast that despite the progress in the discovery of the differential character of the linguistic units, Saussure’s well-known notion of sign and the division between “signifiant” and “signifié” still kept the reference to the double across the body/mind polarity and to the “mental image” of the sign, Vorstellung, concept or “signifié,” as the core of meaning. If Peirce and James agree in the refusal of the classical theory of representation, their rejection came from different horizons and their critiques don’t mean the same. I’ll try to show that James’s and Peirce’s attempts are not disjunctive, although they are not members of a simple addition. In the writings of the Tartu School and in T. Sebeok’s reassessment to Peircean semeiosis one finds interesting tools to reconsider the relation to the World of the “field of consciousness” and semeiosic cycles, beyond representationalism, such as the concepts of environment and primary, secondary and tertiary modelling systems. Starting with these insights I’ll propose at the end of the essay the notion of a double environment between psychic systems and systems based on communication. (shrink)

Most bodies in this world do not have brains and the minority of animal species that do have brained bodies are descendents from species with more distributed or decentralized nervous systems. Thus, bodies were here first, and only relatively late in evolution did the bodies of a few species grow supplementary organs, brains, sophisticated enough to support a psychological life. Psychological life therefore from the beginning was embedded in and served as a tool for corporeal life. This paper discusses the (...) semiotically controlled dynamics of bodily existence that has allowed the evolution of these seemingly ‘unnatural’ mental and even linguistic kinds of species. It is shown how the skin, on the one hand, makes us belong in the world, and on the other hand, is part of the huge landscape of membranes across which the semiotic self incessantly must be reconstituted. The discussion moves on to the intracellular world of signal transduction through which the activity of single cells are put to service for bodily needs. The paper further considers the mechanisms behind homeostasis and the semiotics of the psycho-neuro-endocrine integration in the body. The concept of semiotic emergence is introduced and a holistic marker hypothesis for why some animals may have an experiential life is suggested. (shrink)

Desde una perspectiva matricial de la cultura, la autora aborda el estudio de las identidades sociales en su dimensión estética. La presentación dramatúrgica de la persona propuesta por Goffman adquiere un perfil más concreto al enfocar a las identidades a partir de sus procesos de gestación y proyección, pues nunca brotan en el vacío sino a través de matrices que ineludiblemente las conforman. Mandoki explora identidades colectivas religiosas como la cristiana, la musulmana y la judía, así como prácticas familiares, escolares, (...) artísticas y médicas donde la estética opera con todo su poder de seducción, repulsión, cohesión o distinción. Ello implica no sólo que cada sujeto despliega identidades diferentes según las matrices en que se ubique y con cuyos símbolos se identifica, sino que lo realiza por medio de estrategias estéticas que suministran la adherencia efectiva. (shrink)