0147 According to Aristotle, humans are political animals.

According to Porphyry, humans are rational animals.

According to Descartes, humans are thinking things (in Latin, res cogitans).

According to John Deely, humans are semiotic animals.

0148 Even though the previous blog mangled chapter ten of Deely’s book, a few crucial points may be salvaged from the wreckage.

0149 First, the specifying sign offers a paradigm for the sign-relation.  In this sign, the proximate and remote fundaments are clearly apparent (as SV-SO and SI, respectively).  So are ens reale (characterizing SV) and ens rationis (characterizing SO).

Second, the specifying sign operates even when the content-level normal context_3a and potential_1a are not apparent.  The specifying sign operates on a content-level actuality_2a irrespective of whether one is prepared for the occasion.

Here is a picture.

0150 Second, specifying signs offer a way to appreciate an unnoticed activation of exemplar then interventional signs.  The specifying sign seems to produce a flowback, where the situation-level actuality (the sign-object of the specifying sign) seems to serve as a sign-vehicle for a sign that introduces any missing content-level understanding.

In the following figure, the example of the salamander’s birth_2b offers a way to appreciate a flow, from the specifying sign, back into the content-level normal context_3a and potential_1a corresponding to a salamander scampering out of steaming wet log, just thrown onto a campfire_2a.

Aristotle’s foundational hylomorphe is matter [substantiates] form.  For the situation-level phantasm_2b, fire serves as matter and salamander serves as form.

Note how Aristotle’s view concerning natural philosophy, operating on the perspective-level, manifests as the normal context_3a and potential_1a that makes the salamander’s appearance_2a less surprising.

Should I call this “flowback”?  Or should I call it an activation of exemplar and interventional sign-relations?  Both paths complete the content-level nested form.  Signs support the further production of signs, giving me the impression of an unhinged and fantastic uncontrolled experiment.

0151 Third, Descartes rejects the realness of the objective world and alchemically distills humans into res cogitans.

So much for that wild and unscientific uncontrolled experiment.

0152 In terms of Deely’s formulation of the objective world, Descartes’ claim turns into the following.

0153 Is that crazier than the idea that we are living in a fantastic and uncontrolled objective world?

0154 And what are the consequences?

Scientists do not believe that the Positivist’s judgment belongs to Deely’s objective world.

Therefore, science cannot be situated.