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<div style="direction: ltr;font-family: Tahoma;color:
#000000;font-size: 10pt;"><big>Dear FIS Colleagues, </big>
<div><big><br>
</big></div>
<big> </big>
<div><big>I am attaching herein Soeren's presentation. If you have
any trouble with the attachment, the file is in fis web pages
too:<br>
<br>
<a class="moz-txt-link-freetext"
href="http://fis.sciforum.net/fis-discussion-sessions/">http://fis.sciforum.net/fis-discussion-sessions/</a><br>
<br>
By clicking on Soeren Brier's session (highlighted in red) you
can immediately obtain it.<br>
<br>
Nevertheless, below there is a selection of more general ideas
from the paper. For those interested in FIS "archeology",
Soeren presented in January 2004 a discussion session </big><big>on
Information, Autopoiesis, Life and Semiosis. It can be found
by scrolling in the same above link.<br>
<br>
Best greetings</big><big><big><big><small><small>--Pedro</small></small><br>
<br>
-------------------------------------------------------------<span
style="font-size: 10pt;"></span></big></big></big><br>
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<h1><span style="mso-ansi-language:EN-US" lang="EN-US">Infobiosemiotics</span></h1>
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<p class="MsoNormal"
style="mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;
text-align:justify;text-justify:inter-ideograph"><span
style="font-size:11.0pt;font-family:Arial;mso-ansi-language:EN-US"
lang="EN-US">Søren Brier,
CBS<u1:p></u1:p></span><span
style="font-size:11.0pt;font-family:
Arial;mso-ansi-language:EN-GB" lang="EN-GB"><o:p></o:p></span></p>
<p style="text-align:justify;text-justify:inter-ideograph"><span
style="font-size:11.0pt;font-family:Arial;mso-ansi-language:EN-US;mso-bidi-font-weight:
bold" lang="EN-US">This discussion aims at
contributing to the definition of a universal
concept of information covering objective as well as
subjective experiential
and intersubjective meaningful cognition and
communication argued in more
length in Brier (2015a). My take on the problem is
that information is not
primarily a technological term but a phenomenon that
emerges from
intersubjective meaningful sign based cognition and
communication in living
systems. The purpose of this discussion is to discuss
a possible philosophical
framework for an integral and more adequate concept of
information uniting all
isolated disciplines (Brier, 2010, 2011, 2013a+b+c). <u1:p></u1:p></span><span
style="font-size:11.0pt;font-family:Arial;mso-ansi-language:EN-GB"
lang="EN-GB"><o:p></o:p></span></p>
<p style="text-align:justify;text-justify:inter-ideograph"><span
style="font-size:11.0pt;font-family:Arial;mso-ansi-language:EN-US;mso-bidi-font-weight:
bold" lang="EN-US">The attempts to create <i
style="mso-bidi-font-style:normal">objective
concepts</i> of information were good for technology
(Brilliouin 1962) and the
development of AI, but not able to develop theories
that could include the <i
style="mso-bidi-font-style:normal">experiential (<b>subjective</b>)
aspect</i>
of informing that leads to meaning in the social
setting (Brier 2015b). The
statistical concept of <st1:place w:st="on">Shannon</st1:place>
(Shannon and
Weaver 1963/1948) is the most famous objective concept
but it was only a
technical invention based on a mathematical concept of
entropy, but never
intended to encompass meaning.<span
style="mso-spacerun:yes"> </span>Norbert
Wiener (<i>1963) </i>combined the mathematics
statistical with Boltzmann’s
thermodynamically entropy concept and defined
information as neg-entropy.
Wiener then saw the statistical information’s entropy
as a representation for
mind and the thermodynamically entropy as representing
matter. So he thought he
had solved the mind matter problem through his and
Schrödinger’s (1944/2012)
definition of information as neg-entropy. The idea was
developed further into
an evolutionary and ecological framework by Gregory
Bateson (1972, 1979, 19827)
resulting in an ecological cybernetic concept of mind
as self-organized
differences that made a difference for a
cybernetically conceptualized mind
(Brier 2008b). But this concepts that could not
encompass meaning and
experience of embodied living and social systems
(Brier 2008a, 2010, 2011). <u1:p></u1:p></span><span
style="font-size:11.0pt;font-family:Arial;mso-ansi-language:EN-GB"
lang="EN-GB"><o:p></o:p></span></p>
<p class="MsoNormal"
style="mso-margin-top-alt:auto;mso-margin-bottom-alt:auto;
text-align:justify;text-justify:inter-ideograph"><span
style="font-size:11.0pt;font-family:Arial;mso-ansi-language:EN-US;mso-fareast-language:DA;mso-bidi-font-weight:bold"
lang="EN-US">My main point is that from the present
material,
energetic or informational ontologies worldview we do
not have any idea of how
life, feeling, awareness and qualia could emerge from
that foundation. <u1:p></u1:p></span><span
style="font-size:11.0pt;font-family:Arial;mso-ansi-language:EN-GB"
lang="EN-GB"><o:p></o:p></span></p>
<p style="text-align:justify;text-justify:inter-ideograph"><span
style="font-size:11.0pt;font-family:Arial;mso-ansi-language:EN-US;mso-bidi-font-weight:
bold" lang="EN-US">Ever since Russell and Whitehead’s
attempt in Principia Mathematica to
make a unified mathematical language for all sciences
and logical positivism
failed (Carnap, 1967 & </span><span
style="font-size:11.0pt;
font-family:Arial;mso-ansi-language:EN-US"
lang="EN-US">Cartwright et.al. 1996),<span
style="mso-bidi-font-weight:bold"> the strongest
paradigm attempting in a new
unification is now the info-computational formalism
based on the mathematic
calculus developed by Gregory Chaitin (2006 and
2007) <s>)</s>. The paradigm is
only in its early beginning and is looking for a
concept of natural computing (</span>Dodig-Crnkovic,
<span style="mso-bidi-font-weight:bold">2012) going
beyond the Turing concept
of computing. </span></span><span
style="font-size:11.0pt;font-family:
Arial;mso-ansi-language:EN;mso-bidi-font-weight:bold"
lang="EN">But even that still does
not encompass the experiential feeling mind and the
meaning orienting aspect of
intersubjective communication wither be only sign or
also language based.</span><span
style="font-size:11.0pt;font-family:Arial;mso-ansi-language:EN-US;
mso-bidi-font-weight:bold" lang="EN"> </span><span
style="font-size:11.0pt;
font-family:Arial;mso-ansi-language:EN-GB"
lang="EN-GB"><u1:p></u1:p><o:p></o:p></span></p>
<p style="text-align:justify;text-justify:inter-ideograph"><span
style="font-size:11.0pt;font-family:Arial;mso-ansi-language:EN-US;mso-bidi-font-weight:
bold" lang="EN-US">So far there is no conclusive
evidence to make us believe that the core
of reality across nature, culture, life and mind is
purely absolute
mathematical law as Penrose (2004) seems to suggest or
purely computational.</span><span
style="font-size:11.0pt;font-family:Arial;mso-ansi-language:EN-US;
mso-fareast-language:DA;mso-bidi-font-weight:bold"
lang="EN-US"> Meaning is a way of making
‘sense’ of things for the individual in the world
perceived. It is a
non-mathematical existential feeling aspect of life
related to reflection past,
present and future of existence in the surrounding
environment, in humans
enhanced by language, writings, pictures, music
through culture. In animals
cognition and communication are connected to survival,
procreation and
pleasure. In humans beings cognition develops into
consciousness through
subjective experiential and meaning based (self-)
reflection of the
individual’s role in the external world and becomes an
existential aspect.</span><span
style="font-size:11.0pt;font-family:Arial;mso-ansi-language:EN-US;
mso-bidi-font-style:italic" lang="EN-US"> </span><span
style="font-size:11.0pt;
font-family:Arial;mso-ansi-language:EN-GB"
lang="EN-GB"><u1:p></u1:p><o:p></o:p></span></p>
<p style="text-align:justify;text-justify:inter-ideograph"><span
style="font-size:11.0pt;font-family:Arial;mso-ansi-language:EN-US;mso-bidi-font-weight:
bold" lang="EN-US">My conclusion is therefore that a
broader foundation is needed in order
to understand the basis for information and
communication in living systems.
Therefore we need to include a phenomenological and
hermeneutical ground in
order to integrate a theory of interpretative/<i
style="mso-bidi-font-style:
normal">subjective</i> and intersubjective meaning
and signification with a
theory of <i style="mso-bidi-font-style:normal">objective</i>
information,
which has a physical grounding </span><span
style="font-size:11.0pt;
font-family:Arial;mso-ansi-language:EN-GB;mso-bidi-font-weight:bold"
lang="EN-GB">(see for
instance Plamen, Rosen & Gare 2015)</span><span
style="font-size:11.0pt;font-family:Arial;mso-ansi-language:EN-US;mso-bidi-font-weight:bold"
lang="EN-US">. </span><span
style="font-size:11.0pt;font-family:Arial;
mso-ansi-language:EN-US" lang="EN-US">Thus the
question is how c</span><span
style="font-size:11.0pt;font-family:Arial;mso-ansi-language:EN-GB;mso-bidi-font-weight:bold"
lang="EN-GB">an we establish an alternative
transdisciplinary model of the sciences
and the humanities to the logical positivist
reductionism on one hand and to
postmodernist relativist constructivism on the other
in the form of a
transdisciplinary concept of Wissenschaft (i.e.
“knowledge creation”, implying
both subjectivism and objectivism)? The body and its
meaning-making processes
is a complex multidimensional object of research that
necessitates
trans-disciplinary theoretical approaches including
biological sciences,
primarily biosemiotics and bio-cybernetics, cognition
and communication
sciences, phenomenology, hermeneutics, philosophy of
science and philosophical
theology </span><span
style="font-size:11.0pt;font-family:Arial;
mso-ansi-language:EN-US" lang="EN-US">(Harney 2015<span
style="mso-bidi-font-style:italic">,
</span><span style="mso-bidi-font-weight:bold">Davies
& Gregersen 2009</span>).</span><span
style="font-size:11.0pt;font-family:Arial;mso-ansi-language:EN-GB"
lang="EN-GB"><o:p></o:p></span></p>
<p style="text-align:justify;text-justify:inter-ideograph"><span
style="font-size:11.0pt;font-family:Arial;mso-ansi-language:EN-GB;mso-bidi-font-weight:
bold" lang="EN-GB">Peirce develops his pragmaticism as
a way to unite empirical research,
meaning and experience. His ontology is not only
materialistic science but does
also include meaning through embodied interaction
through <i style="mso-bidi-font-style:
normal">experiential living</i> bodies and thereby
the social as well as the
subjective forms of cognition, meaning and
interpretation. Thereby he goes
further than Popper’s (1978) view of the three worlds.
Communication is not
only a world of objective knowledge but is
intersubjective meaningful
information. Peirce’s idea of ‘the world’ is much
bigger than what science
considers being ‘the world’... </span><span
style="font-size:11.0pt;
font-family:Arial;mso-ansi-language:EN-GB"
lang="EN-GB"><o:p></o:p></span></p>
</o:smarttagtype></p>
</p>
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