on being heard

emerging patterns
Life perceived a pattern of signs — on being heard, the environment gave birth. In the beginning was the word, just not a word that we recognize. Every being is perceived by others in its environment through the signs that it makes. This awareness is intrinsic to life. As a consequence, societies and languages emerge and develop.

expression and language

20 Apr 2022, written: 30 Nov 2017.
1.   Frameworks.

We talk, and we want to be heard; speaking as well as listening become hard when we're not. As I develop, connecting to everyone I hear and talk to, the briefest conversation lingers in me, framed in place and time. reality is a social medium.

Naturally, as air, words breathe out and in, minds grapple with their code meanwhile a deeper sense answers silent questions: strong or weak, opportunity, or threat?
2.   Conversations.

Meaning-making is inseparable from survival; life and semiosis are co-extensive. Every being is an element in an environment, and each recognizes and understands others as signs of it. conversations, in whatever manner, unavoidably then follow and communities of dependency and mutual interest are gathered together. Billions of years ago the conversations of two different beings fused, and from the cells that resulted our species evolved. Today, we still rise or fall through the conversations that made our primate tribes the world for us.

Life painted a world of information. Conversation and strategies grew. Whatever chemistry life first stepped through, viruses were there, if not first on the stage, and all were social by nature.
3.   Societies.

Sociality is fundamental; it is the builder of complex organisms and their means of survival. Constructed both by allies and predators, society provides the context for every kind of being, the environmental frame of its ontogeny . Even our own body is a co-operative of cells rather than a dictatorship of the brain. Only half of Me actually has My DNA. would struggle to survive stripped of My bacteria. is, in effect, a social alliance of animal and bacteria —a kind of illusion.

Through common germs and social memes inside and out inundated, we have become. After the sociophiles the sociophage came, yet social we grew and remain.
4.   Communication.

Despite our awareness, and the self-interest this has in survival, from our very first moment like birds in the trees we have called out. Even though being heard —except by our mothers— as often summons diners as dinner, calling out exposes what is good for us as well as who is not. Communicating is not just in our genes it's their function. Life innately is about connecting, not codes. Physically, culturally, and psychologically, it drives our evolution.

Searching for what I need I find I need be found by those who find they need me just as I need them.
5.   Ontogeny.

Like those of other animals, our young too are driven to assume the powers of adults; in striving to do this they compete and co-operate with them, as well as with each other. Whatever they may be taught at home they mimic what they see and experience in their environment —trying it on for size. Communicating within the environments of their ontogeny, their experiences aggregate into a cultural framework that constrains as well as supports the totality of their development. Dependant upon this, they learn to recognize those they are related to —with whom it's easy to feel empathy— and to identify others —groups and species with whom this feels impossibly hard.

As Finnish bound newborn Finland, children find a special language to mark outsiders and bind their gang.
6.   Perceptions.

Across evolutionary time, society has proved to be life's best defence. The fears of exclusion and the comforts of inclusion drive beings to find ways to accommodate their differences and engage with others. Value and place in society, however, are not determined by a being's intentions but by the interpretations others make of its conscious and unconscious expression. In our society we develop this accordingly, so that others will see us in their worlds as we need them to. Our thoughts and feelings, and even our most elementary perceptual skills of sound and taste and sight, are developed through communicating with the social environment we are conceived in.

In solitude losing what made us, us, freed of society, lost in imagining, we're disempowered and rudderless.
7.   Ambiguity.

Meaning is not intrinsic to words, they're only its midwives; although conceived in our intentions it is only in the interpretations of others that it comes to life. In light, in sound, in shape and form, in every kind of sign, ambiguity is intrinsic to natural language — it only kills machine code. Over the millions of years, if it were otherwise it would have vanished along with our tails. Contrarily, communication provides the opportunity for deceit, yet by flushing out lies its interrogation also provides the best defence against them. By requiring the resolution of doubt, ambiguity serves in multiple ways to shepherd us closer together.

A disregarded lock of hair when framed is art; in a locket on display, its culture clear, the disregard then ends and art begins.
8.   Virtuality.

As our species has focused on signs and symbols we have developed new media, from handprints on cave walls, to theatre, text, and photography, and an industry of broadcasting has evolved. The conversations of this, by filtering information and mediating individual choice, have increasingly orchestrated social communication and transformed social intercourse. Adapting to new social-media, individuals now gather behind screens, interacting with one another as nodes in neural networks. The propaganda of the everyday, provided by the ecosystems of their virtual societies, now constitutes the infosphere in which the real cognition and behaviours of individuals and societies develop.

With ready-meals, seeds of thought are sown in open hearted hosts.
9.   Enculturation.

Conversations gather us together, constructing not only virtual environments but also real ones. They create the common-sense, in which we feel safe and at home, and we grow and develop, incrementally, inside the frame this provides. Assembling us in cultures and building our societies, it is by means of the conversations we have that not only our physical needs but also then our psychological needs are met.

We are all about learning to speak.

Δ  making sense


edited: 16 Feb 2022.
Semiosis is recognition of a sign.

Aristotle and Plato wrote of signs and symbols two thousand five hundred years ago. While they saw signs as occurring in the world of nature and symbols in human culture, Augustine of Hippo, a thousand years later, understood that symbols were simply a type of sign. Semiosis is defined now simply as a process, in which a word, object, symbol, or nonverbal cue, is recognized as a sign.[2][3]

Every being makes its signs, and these signs, in whatever manner, are understood - life and semiosis are co-extensive.

The study of semiosis is semiotics, both terms deriving from the Ancient Greek: semeion - 'a sign, mark, or token'.[1] Despite its ancient roots, semiotics is often damned by its association with Nazi scientists and eugenics. The xenophobic narrative that infected those scientists still infects people, and is even older than semiotics. It corrupted science, and still can, but only the truth can set us free; we should not be afraid of it. Semiosis is elementary.

[1] Etymonline [2] The Farlex Partner Medical Dictionary. [3] The Complete and Unabridged Collins dictionary.

racial error

edited: 24 Feb 2022.

Nazi scientists believed there was a simple, one-to-one and fixed relationship between the biological characteristics of individuals and their emergent characteristics. The idea is merely false, for several reasons. Most obviously, organisms are not simple machines; emergent qualities, by definition, exist as a consequence of interactions with the environment. Ontogeny also proceeds, from conception, through interaction with the environment. Elemental biological components, including DNA, only statistically approximate physical traits and racial origins. Race is simply a category of convenience. It's nothing more than that; it isn't an absolute class containing sets of individuals that are discrete.

In classifying organisms, biology often identifies patterns that seem to indicate that a common underlying characteristic is present when in fact it is not - and vice-versa. Science can only address the behaviour of reality, especially in regard to multicellular organisms, such as human beings, through probabilistic explanations - the inferences that are made from statistical relationships that are deduced from data that has been observed.

Reality is dynamic, every moment a new beginning, a new set of initial conditions. The infinitesimal differences between this one and that which preceded it, transforms its 'final' outcomes - as chaos theory demonstrates. The future evolves through probabilistic states; deterministic approaches have no ability to predict or define it. Our choices emerge from a system of inheritance but this system is made up of cultural as well as genetic components, between which information is exchanged via complex and diverse pathways. The Nazi's simplistic belief, that race could be an absolute measure of behaviour and preference, was merely incorrect.

Science is simple and absolute, neither human nor divine. It has no need or place for faith. Faith corrupts it.


Chaos refers to dynamic systems of apparently random states of disorder and irregularity that are actually governed by interconnectedness, underlying patterns and deterministic laws. The mathematical study of this is chaos theory.

phoenix change

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