Abstract
Practice commonly develops independent of theory: only rarely does some heritable informational structure knowingly emerge. With this in mind, Biosemiotic theory is well served by an informed synthesis with Constantin Stanislavski's theatrical technique.
For it is not enough merely to catalog signage by studying the consequence of its function, we also seek to generate signs with knowing intent. This implies more than the strategic use of signs, which all complex living things do, and of which our many subjective selves emerge.
It calls for an objective artifice of signs, that is, some set of techniques competent to produce subjectivity, and capable of being objectified such that it can become a knowable standard. This is precisely what Stanislavski offers, ways of knowingly creating novel, actual, believably generative, signs.
Within the realm of human action and in terms of human knowing, he positively exemplifies applied semiotic theory: his approach to dramatizing fictional characters also expresses how self-consciousness comes to be. What Stanislavski implies, Charles Tilly presumes and this essay asserts: our own biotic evolution has been influenced by post-biotic or metaphoric evolution, which results from the 'living' interaction of certain classes of non-living things.
These derive from the pragmatic a priori made implicit by Chauncey Wright, which is the motivation of living things to act on specific needs within specific situations. The need to breathe is one example; the need to make competent use of existing epistemic structures is another.
But such structures have their own needs, and 'act' to fill them. When this is compounded culturally, it may result in self-consciousness - a self-constructed artifice of semiosis with great consequence to biotic processes.
Tilly supplies evidence that such compounding happens within human society, as well as a theoretical basis for its expression as a semiotic sociology.