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008			181114s2018 gw | s |||| 0|eng d
020			_a9783319979038 _9
024	7		_a10.1007/978-3-319-97903-8 _2doi
040			_aES-MaUEC _bspa _cES-MaUEC
050		4	_aQH331 _b2018 EB
100	1		_aCimatti, Felice _eautor _9669175
245	1	2	_aA Biosemiotic Ontology : _bThe Philosophy of Giorgio Prodi _cby Felice Cimatti
264		1	_aCham _bSpringer International Publishing _c2018
300			_a1 recurso en línea (V, 159 páginas) _b20 ilustraciones, 6 ilustraciones a color
336			_aTexto _btxt _2rdacontent
337			_2rdamedia _aelectrónico _bc
338			_2rdacarrier _arecurso electrónico _bcr
347			_atext file _bPDF _2rda
490	0		_aBiosemiotics _x1875-4651 _v18
505	0		_aChapter 1. Introduction -- Chapter 2. Life -- Chapter 3. Scientist because Philosopher, Philosopher because Scientist -- Chapter 4. The Line and the Circle -- Chapter 5. The Biological Model: for an anti-Cartesian semiotics -- Chapter 6. Of the Complementarity of the Sign -- Chapter 7. The Origin of Language -- Chapter 8. Attention and Consciousness -- Chapter 9. Breaking the Circle -- Chapter 10. Language and Ethics -- Chapter 11. The "Darkness" Between Aesthetics and the Sacred -- Chapter 12. Conclusion: Prodi and Italian Thought.
520	3		_aGiorgio Prodi (1928-1987) was an important Italian scientist who developed an original philosophy based on two basic assumptions: 1. life is mainly a semiotic phenomenon; 2. matter is somewhat a semiotic phenomenon. Prodi applies Peirce's cenopythagorean categories to all phenomena of life and matter: Firstness, Secondness, and Thirdness. They are interconnected meaning that the very ontology of the world, according to Prodi, is somewhat semiotic. In fact, when one describes matter as "made of" Firstness and Secondness, this means that matter 'intrinsically' implies semiotics (with Thirdness also being present in the world). At the very heart of Prodi's theory lies a metaphysical hypothesis which is an ambitious theoretical gesture that places Prodi in an awkward position with respect to the customary philosophical tradition. In fact, his own ontology is neither dualistic nor monistic. Such a conclusion is unusual and weird, but much less unusual in present time than it was when it was first introduced. The actual resurgence of various "realisms" make Prodi's semiotic realism much more interesting than when he first proposed his philosophical approach. What is uncommon, in Prodi perspective, is that he never separated semiotics from the materiality of the world. Prodi does not agree with the "standard" structuralist view of semiosis as an artificial and unnatural activity. On the contrary, Prodi believed semiosis (that is, the interconnection between Firstness, Secondness and Thirdness) lies at the very bottom of life. On one hand, Prodi maintains a strong realist stance; on the other, a realism that includes semiosis as 'natural' phenomena. This last view is very unusual because all forms, more or less, of realism exclude semiosis from nature but they frequently "reduce" semiosis to non-semiotic elements. According to Prodi, semiosis is a completely natural phenomenon.
650		7	_aBiología _xFilosofía _2embne _9171024
710	2		_aSpringerLink (Online service) _0http://id.loc.gov/authorities/names/no2005046756 _1http://viaf.org/viaf/148105729 _9106996
776	0	8	_iPrinted edition: _z9783319979021
776	0	8	_iPrinted edition: _z9783319979045
856	4	0	_uhttps://go.openathens.net/redirector/universidadeuropea.es?url=https://doi.org/10.1007/978-3-319-97903-8 _zAcceso a este recurso digital (usuarios Universidad Europea de Madrid)
490	0		_aBiomedical and Life Sciences (Springer-11642)
942			_2lcc
988			_aEBSPRINGER_BIOMEDLIFE_2019
998			_aSI _a_alco _a_vill _b01/2019 _cm _dz _ef _feng _ggw _h0
999			_c106878 _d106878 _x1