“意义世界” 范畴与交界面的符号哲学阐释

A Philosophical Semiotic Interpretation of the Categories and Interfaces of the Meaning World

摘要:

_“ 意义世界_” 的形成, 是符号学的核心论域, 也是文化传播发生的处所。 围绕 _“ 意义世界_” 的边界、 范畴及交界面所展开的对话, 是当代学术语境下明晰辨析 _“ 意义世界_” 不可绕过的问题: 首先, 在_“ 人文_” 与 _“ 科学_” 关系重构语境下以整体性的 _“ 知觉_” 调和 _“ 认知_” 与 _“ 感知_” 的矛盾; 其次, 以 _“ 符号物观_” 重新审视卡西尔关于 _“ 物_” 与 _“ 意义_” 的 _“ 此消彼长_” 论; 最后, 结合当代技术与人文融合语境, 以 _“ 信息_” 作为客观秩序规定性, 以达成 _“ 获义意向_” 与外部世界的联结。

Abstract:

As the fundamental pursuit of human beings _“meaning_” is the place where cultural communication occurs and the core domain of semiotics. What are the boundaries categories and interfaces of the _“world of meaning_” and how does semiotics in today?s academic context deal with the _“world of meaning_”？ Semiotics has developed different perspectives on these issues. Scholars such as Ernst Cassirer， Charles S Peirce，William James，Jakob Von Uexkull， and Zhao Yiheng have explored the boundaries of the world of meaning from different angles. Following the unfinished topics of the above scholars，the formation of the world of meaning can be understood from the relationship between the _“world of meaning_” and the _“world in itself_” the material world and the objective world respectively. Specifically it includes three questions. First，how does the _“world in itself_” enter the _“world of meaning_”？ In other words，is the formation of the world of meaning based on _“sensibility_” or on _“cognition_”？ Traditional semiotics prefers the former. From Ernst Cassirer_'s point of view to the development of today_'s academic context， contemporary _“semiotics_” has the dual logic of _“directive meaning_”and_“value meaning_” and is therefore both _“perceptual _” and _“cognitive_” —it not only realizes the reproduction of special aspects of meaning but also includes the abstraction of formal laws. Second， does the expansion of the _“world of meaning_” come at the expense of the retreat of the _“object world _”？Ernst Cassirer_'s affirmative answer stems from the dichotomous logic of _“humanities_” and _“disciplines_” since Kant. But this answer holds a closed system view with a fixed total amount. Starting from an open system and dynamic semiotic practice，the _“world of meaning_” is not a deprivation of the _“objective world_” but is constantly created and enriched in semiotic practice. Even the _“object world _” is a specific concept of the _“world of meaning_”，the manifestations of meaning of what is called _“things_” . Not only do they not retreat due to the expansion of the world of meaning， but they are the practical results of the rich world of meaning. Third， how does the _“objective world _”appear to the _“meaning world_”？ The objective world is not directly open to the world of meaning， but forms a restriction on the intention to obtain meaning by showing certain stipulations and order. This _“appearance of the order of things_” is _“information_” . It is the objective basis of symbols and the intermediary between the world of things and the world of meaning. It affects the direction and the way in which intentionality illuminates meaning. From the above the _“world of meaning_” based on perceptual semiotics can be understood as follows： First of all a semiotics based on the two dimensions of directional meaning and value meaning is both a _“ perceptual_”semiotics and a _“cognitive_” semiotics. Secondly，the world of meaning is not realized through the deprivation of the world of things，but the _“richness_” of the reconstruction of _“things_” as practical objects themselves. Finally， _“information_” is the objective order of the world and the preexisting condition of the world of meaning，and the world of human meaning is not just a simple reflection of _“information_” because the _“value dimension_” of the _“world of meaning_” is based on human symbolic practice.