"..dialogue is the genuine context in which signs evolve. The semiotic
activity has at least two sides: the generation of signs and the
interpretation of signs. All signs require two minds: (a) a quasi utterer,
and a (b) quasi interpreter (CP 4.551). Dialogicity is not only a special
human capacity but, far more, it is a constitutive condition of signs and of
the act of semiosis."
I think this is where semiotics, while preserving the constructive nature of
meaning making, departs radically from constructivism (a culture-free
individually-focussed epistemology) to account for a collective basis of
thought. "Mind is distributed" seems to be the buzzphrase, but it is more
than that - signs, in their evolution, have a history closely tied to
ontogenesis. As well as being dialogic, semiosis relies upon the history of
the interpretant, with whom interpretation is a
putting-into-relation-of-prior-signs. Ontogenesis is now a development of
the "semiotic self" and consequently developmental processes are
Semiosis is inherently dynamic, dependent over time: "Even in the most private
moment, thinking is dialogue between the self of the moment and the self of
the next moment"
And a solid methodology of semiotics is forthcoming (I've heard semiotic
approches termed "eclectic"): Peirce "failed to formulate the empirical
basis of the semiotic constitution...."
But I think I disagree with this: "The idea of a semiotic psychology is to
look at how signs actually function in intrapersonal and interpersonal
Isn't the nature of semiosis, by involving signs that are always cultural,
fundamentally and only interpersonal, never intrapersonal in the traditional
sense, no matter how private is the private moment?
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