Dear Loet, 

When you say "distinguishing between the information content and the meaning of 
a message requires a discourse" this is, I think, a position regarding what 
scientific discourse does. There are, of course, competing descriptions of what 
scientific discourse does.  Does your "meaning" refers to the meaning of 
scientific discovery? Do we want to defend a definition of meaning which is 
tied to scientific practice as we know it? Would that be too narrow? Ours may 
not be the only way of doing science... 

A non-discursive science might be possible - a science based around shared 
musical experience, or meditation, for example. Or even Hesse's 
"Glasperlenspiel"... Higher level coordination need not necessarily occur in 
language. Our communication technologies may one day give us new 
post-linguistic ways of coordinating ourselves. 

Codification is important in our science as we know it. But it should also be 
said that our science is blind to many things. Its reductionism prevents 
effective interdisciplinary inquiry, it struggles to reconcile practices, 
bodies, and egos, and its recent obsession with journal publication has 
produced the conditions of Babel which has fed the pathology in our 
institutions. There's less meaning in the academy than there was 50 years ago.

The business of sense and reference which Terry refers to (and which provided a 
foundation for Husserl) is indeed problematic. Some forms of communication have 
only sense and yet there is coordination, emotion and meaning.  Peirce saw 
something different in the underlying symmetry of communication. This is in 
Bateson too (symmetrical/asymmetrical schizmogenesis).

It may be that it is symmetrical principles underpin quantum mechanical 
phenomena like entanglement; they certainly pervade biology. Medieval logicians 
may have seen this: Duns Scotus's ideas on "synchronic contingency" for 
example, mirror what quantum physicists are describing.

The implication is that our distinguishing between information and meaning in 
science may be an epiphenomenon of something deeper.

Best wishes,

Mark



-----Original Message-----
From: "Loet Leydesdorff" <l...@leydesdorff.net>
Sent: ‎14/‎10/‎2017 16:06
To: "Terrence W. DEACON" <dea...@berkeley.edu>; "Sungchul Ji" 
<s...@pharmacy.rutgers.edu>
Cc: "foundationofinformationscience" <fis@listas.unizar.es>
Subject: Re: [Fis] Data - Reflection - Information

Dear Terry and colleagues, 


"Language is rather the special case, the most unusual communicative adaptation 
to ever have evolved, and one that grows out of and depends on 
informationa/semiotic capacities shared with other species and with biology in 
general."
Let me try to argue in favor of "meaning", "language", and "discursive 
knowledge", precisely because they provide the "differentia specifica" of 
mankind. "Meaning" can be provided by non-humans such as animals or networks, 
but distinguishing between the information content and the meaning of a message 
requires a discourse. The discourse enables us to codify the meaning of the 
information at the supra-individual level. Discursive knowledge is based on 
further codification of this intersubjective meaning. All categories used, for 
example, in this discussion are codified in scholarly discourses. The 
discourse(s) provide(s) the top of the hierarchy that controls given the 
cybernetic principle that construction is bottom up and control top-down.


Husserl uses "intentionality" and "intersubjective intentionality" instead of 
"meaning". Perhaps, this has advantages; but I am not so sure that the 
difference is more than semantic. In Cartesian Meditations (1929) he argues 
that this intersubjective intentionality provides us with the basis of an 
empirical philosophy of science. The sciences do not begin with observations, 
but with the specification of expectations in discourses. A predator also 
observes his prey, but in scholarly discourses, systematic observations serve 
the update of codified (that is, theoretical) expectations.


Best,
Loet
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