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Susan Petrilli “Semioethics, Subjectivity, and Communication”

December 20, 2012 Leave a comment

Petrilli, Susan 2004. Semioethics, Subjectivity, and Communication: For the Humanism of Otherness. Semiotica 148(1/4): 69-92.

As global semiotics, general semiotics today must carry out a detotalizing function. In other words general semiotics must present itself as a critique of all (claims to the status of) totalities, including world and global communication – a task which should have top priority among critics. If the critical and detotalizing dimension is lacking, general semiotics will prove to be no more than a mere juxtaposition to the special semiotics, a syncretic result of the latter, a transversal language of the encyclopaedia of the unified sciences […]

We could make the claim that in today’s dominant communication-production system difference understood in terms of otherness or alterity is substituted ever more by difference understood in terms of alternatives.

[…]according to the global approach communication is no longer considered in the oversimplifying terms described above but rather is equated with life itself. Communication and life coincide, as Sebeok’s biosemiotics in particular has made clear […]

As Emmanuel Lévinas above all has shown, otherness obliges the totality to reorganize itself always anew in a process related to what he calls ‘infinity’, and which may  also be related to the concept of ‘infinite semiosis’ (to use an expression from Charles S. Peirce). This relation to infinity is not limited to a cognitive dimension: beyond the established order, beyond the symbolic order, beyond convention and habit, it implies a relation of involvement and responsibility with what is most refractory to the totality, that is, the otherness of others, of the other person, not in the sense of another self, another alter ego, an I belonging to the same community, but rather in the sense of the other in its extraneousness, strangeness, diversity, difference  toward which indifference is impossible, in spite of all the efforts made by the identity of the I and guaranties offered by the latter.

there is no element whatever of man’s consciousness which has not something corresponding to it in the word … . It is that the word or sign which man uses is the man himself. For, as the fact that every thought is a sign, taken in conjunction with the fact that life is a train of thought, proves that man is a sign; so, that every thought is an external sign, proves that man is an external sign. That is to say, the man and the external sign are identical, in the same sense in which the words homo and man are identical. Thus my language is the sum  total of myself; for the man is the thought. (CP 5.314)

The utterances of the self convey significance beyond words. And yet, the ineffability and uniqueness of the self do not imply the sacrifice of communicability, for what the self  is in itself (in its firtsness) can always be communicated to a degree, even if only to  communicate the impossibility of communicating.

[…] identity  is  not  unitary and compact, but rather it presents an excess, something more with respect to closed and fixed identity. Self does not coincide with the I but is one of its representations, one of its openings, a means, an instrument, or modality, but never an end in itself.

Semioethics may be considered as working toward a new form of humanism, which is inseparable from the question of otherness. This also emerges from its commitment at the level of pragmatics and focus on the relation between signs, values and behavior as well as from the intention of transcending separatism among the sciences insisting on the interrelation between the human sciences, the historico-social sciences and the natural, logico-mathematical sciences.

Human rights as they have so far been claimed tend to be centered on identity, leaving aside the rights of the other. Said differently, the expression ‘human rights’ is oriented in the direction of the humanism of identity and tends to refer to one’s own rights, the rights of identity, of self, forgetting the rights of the other. On the contrary, in the perspective of our concern for life over the planet, human and nonhuman, for  the health of semiosis generally, for the development of communication not only in strictly cultural terms but also in broader biosemiosical terms, this tendency  must quickly be counteracted by the humanism of otherness, where the rights of the other are the first to be recognized. Our allusion here is not just to the rights of the other beyond self, but also to the self’s very own other, to the other of self.

This also leads us to interpret the sign behavior of humanity in the light of the hypothesis that if the human involves signs, signs in turn are human. At the same time, however, we must clarify that such a humanistic commitment does not mean to reassert humanity’s (monological) identity yet again, nor to propose yet another form of anthropocentrism. On the contrary, what is implied is radical decentralization, nothing less than a Copernican revolution.

Semioethics  does  not  have  a  program  with intended aims and practices to propose, nor a decalogue or formula to apply more or less sincerely, or more or less hypocritically. From this point of view, semioethics contrasts with stereotypes as much as with norms and ideology.

Semioethics is not fixed upon a given value or preestablished end, an ultimate end or summum bonum, but rather is concerned with semiosis in its dialogical and detotalized globality: indeed semioethics pushes beyond the totality, outside the closure of totality, with a gaze that transcends the totality, a given being, a defined  entity, in the direction of unending semiosis – a movement toward the infinite, desire of the other. A special task for semioethics is to unmask the illusoriness of the claim to the status of indifferent differences and to evidence the biosemiosic condition of dialogic involvement among signs, intercorporeity.

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