Umwelt, Umwelten and The Animal Defined By Its Relations

I’ve been reading into the depths of the concept of Umwelt which which I have felt some dissatisfaction. It is a concept that exists in a variety of forms, flowing from the much more phenomenological, Kantian enriched experiential world of its inventor, Jakob Uexküll, all the way to heavily systemic, semiotic-functional interpretations which mark its place in much of contemporary biosemiotics. For those unfamiliar with the variety I present a few of these, and article links which may prove interesting reading

Biosemiotic:

Umwelt

Umwelt is the semiotic world of organism. It includes all the meaningful aspects of the world for a particular organism. Thus, Umwelt is a term uniting all the semiotic processes of an organism into a whole. Indeed, the Umwelt-concept follows naturally due to the connectedness of individual semiotic processes within an organism, which means that any individual semiosis in which an organism is functioning as a subject is continuously connected to any other semiosis of the same organism. At the same time, the Umwelts of different organisms differ, which follows from the individuality and uniqueness of the history of every single organism.

Umwelt is the closed world of organism. The functional closer, or epistemic closer is an important and principal feature of organisms, and of semiotic systems. This has been described by Maturana and Varela (1980) through the notion of autopoiesis.

Semiosphere

The expressions ‘collective Umwelt’, or ‘swarm’s Umwelt’, should also be in accord, since organism can hardly be modeled as a centralized system. However, the relationship between the Umwelt of organism and the Umweltsof its cells requires further explanation and more detailed analysis. The whole becomes seen through functional circles which, for example, includethe body of the (swarm-)organism moving together, in one piece. More generally, there are always at least two aspects (processes) which participate in making a multitude of pieces into a whole in living systems: (1) there are many individual processes which take part as steps in a functional circle, the latter being responsible for the appearance of intentional aspects of behavior, and (2) the functional circle always includes recognition, a matching of forms (the pre- existing with the actual), whereas recognition does not work in an algorithmic way (i.e. bit-to-bit checking) but as a simultaneous compatibility (coherence) of forms (e.g., enzymes recognizing their substrates). Thus, the principle of code duality can be extended to the principle of making wholes, Gestalts.

Semiosphere is the set of all interconnected Umwelts. Any two Umwelts, when communicating, are a part of the same semiosphere.

 “On semiosis, Umwelt, and semiosphere” Kalevi Kull, Semiotica, vol. 120(3/4), 1998, pp. 299-310 [click here].

Biosemiotics/AI:

The Umwelt may be defined as the phenomenal aspect of the parts of the environment of a subject (an animal organism), that is, the parts that it selects with its species-specific sense organs according to its organization and its biological needs (J. von Uexküll 1940; T. von Uexküll 1982a, 1989). In that sense, the subject is the constructor of its own Umwelt, as everything in it is labelled with the perceptual cues and effector cues of the subject. Thus, one must at least distinguish between these concepts: (1) the habitat of the organism as ‘objectively’ (or externally) described by a human scientific observer; (2) the niche of the organism in the traditional ecological sense as the species’ ecological function within the ecosystem, (3) the Umwelt as the experienced self-world of the organism.

Does a robot have an Umwelt?: Reflections on the qualitative biosemiotics of Jakob von Uexküll [click here], Claus Emmeche

But really the best treatment that I found was from Paul Bains’s informative and provokingly synthetic The Primacy of Semiosis: an ontology of relations (2006) [click here]. For those interested in the possibilities of the concept I highly recommend reading at least the chapter on Umwelten (page 56), available on line, and watch Bains skate effortlessly and illuminatingly between Uexküll, Kant, Duns Scotus, Deleuze and Guattari, Heidegger, Deely and more. I quote extensively here from the passage in which he explicates the notion via Uxeküll choice of the “tick” (which in well-known fashion Deleuze and Guattari adopts). Here Bains presents the bare essentials of Umwelt  organization, the notion of functional cycle and counterpuntal rhythm.

[Quoting Uexküll] “We are not concerned with the chemical stimulus of butyric acid, any more than with the mechanical stimulus (released by the hairs), or the temperature stimulus of the skin. We are concerned solely with the fact that, out of the hundreds of stimuli radiating from the qualities of the mammal’s body, only three become the bearers of receptor cues for the tick. Why just three and no others?” (J. Uexküll, A Stroll through the Worlds of Animals and Men, 1957)

The answer for von Uexküll is that living organisms respond to perceptual signs (Merkzeichen) or “meaning” (Bedeutung), not to causal impulses. Physical, chemical, or thermal changes to the receptor organs are interpreted as signs of the (not yet perceptable) “perceptual cues” of an object as counterpart for a specific behaviour. Von Uexküll argues that the “subect” (tick) and the “object” (mammal) dovetail into each other and constitute a systematic whole or functional cycle. The organism or interpreter receives signs from its environment, and these perceptual signs trigger specific action impulses or operation signs (Wirkzeichen). The whole cycle is a process made not of static objects but rather of sign relations – a semiosis. For example, with the tick there are three functional cycles, which follow each other in processual succession…In this functional cycle the mammal (object) is a connecting link between the tick’s effectors and receptors, which metaphorically “grasp” the object like the two jaws of a pair of pinchers. The “perceptual jaw” gives perceptual meaning to the object, and the “operational jaw” gives an effector meaning. For von Uexküll there is a counterpoint or contrapuntal relation between the organism as a “meaning-utilizer” or interpretant, and the perceptual cues or “meaning-factors” of the object – Nature as Music. Living beings develop in a kind of natural counterpuntal “harmony” or refrain, with one another and with their environment. Von Uexküll gives the example of the octopus, designated as the subject in its relation to seawater as the meaning carrier. In this scenario, the fact that water cannot be compressed is the precondition for the construction of the octopus’s muscular swim bag. The pumping movement of the swim bag on the non-compressible water propells the animal backwards. Von Uexku/ll claims that the rule that governs the properties of seawater acts on the protoplasm of the octopus, thereby shaping the melody of the development of the octopus’s form to express the properties of seawater. The rule of meaning that joins point and counterpoint is expressed in the action of swimming – an energetic interpretant.

So the Umwelt is a model of a species’ significantsurroundings. The essential claim is that organisms interpret their environment and are not merely the passive objects of natural selection, as emphasized by much contemporary Darwinian evolutionary biology. The Umwelt/ consists of significant sign relationships. However, von Uexküll, in the prevailing context of Kantian idealism, presented his Umwelt research as a confirmation of a Kantian philosophy of mind

– The Primacy of Semiosis: an ontology of relations(2006), Paul Bains, 63-64

I want though to approach the concept from the perspective of a Spinozist understanding, one which necessarily would de-emphasize an phenomenological, or subject-oriented foundational basis. It for this reason that I have been playing with the notion of an Exowelt, under which we conceived of the experiential, but nonetheless epistemic relations between the organism and the world, not as an inner-theatre of apparitional events, but rather necessarily see the organism extended beyond its skin, one in which the Real differences in the world which make up the (semiotic) differences within the organism, may be considered as outlying organs of perception themselves: a running shore of epistemic wholeness.

Part of this can be seen to come out of some of Uexküll’s own images, for instance his appeal the the spider’s web which, spun from its body, literally extends that body, epistemically, physically, out into the world:

As the spider spins its threads, every subject spins his relations to certain characters of the things around him, and weaves them into a firm web which carries his existence” (A Stroll through the Worlds of Animals and Men, 14)

What if invited by this analogy is, much as how Descartes invoked the Blindman’s cane, it is not immediately clear where the organism itself ends, and the “world” begins. The reason for this I hope to make clear, for at the moment all would still seem contained within the skin-limits of the beast (the treads are merely meant as internal semiotic threads in this case). Let us go further.In that these threads do connect to real things, real difference that make a difference in the organism, we have to deal with exactly how to parse out the internal difference from the external one (a process that Deely marks as essentially ontological univocal). I will suggest that the process takes place just further out than we regularly, and obviously would like to grant.

Essential perhaps is Uexküll notion of the counterpuntal, the musical co-ordination between an “external” stimulus and an “internal” semiotic event. This fundamental binary seems to be the very stuff that presents the internal/external divide at the surface of the body (or thereabouts). Even the simplest of organisms forms a kind of musical echoing of aspect of nature, and does so as a distinction separate entity. We are told by many in Biosemiotics that this minimal exchange is what distinguishes plant and fungus from animal (which are capable of more complex function cycles). The locus of “self” or subject is at most at the internal shore of the semiotic interpretation, where the sign arrives, qua sign, so to speak. And what distinguishes the animal from the human is that humans are able to actually perceive the relationships between counterpuntals, and therefore the very nature of Umwelten themselves.

What I want to suggest is that if indeed what distinguishes counterpunctals is the semiotic interpretation of real events, and that what makes information “Information” are differences that make a difference, it is very difficult to isolate where and/or if the relations between two counterpunctals are experienced or not, since the very structural coherence of the organism is such that the relations are built-in to the very experience of “sense”, the semiotic recursion of the organism. While this event (difference) solicits this kind of reaction, and that event solicits that kind of reaction, we can never deny that the correspondence between the two does not leave some trace on at least higher animals.

To give an example of what I mean by the knowing of connections between differences that make a difference, if my dog and I are walking in a dark, remote part of town and turn down an empty alley, it may very well be the case that in the pit of my stomach I will get “a bad feeling” about the situation. Now this affective response indeed is the semiotic response to Real differences in the world (and perhaps of real events in the past, and/or instinctive reactions), but this is not a “phenomenal” appearance of the world around me (though perhaps shadows now look darker). It is an epistemic judgment that has no location. We could say that my body is undergoing counterpunctal relations (a music) with the entire environment, “reading” it, but from whence is the apprehension of its dangerousness? Which specific differences in the world am I reading as “danger”? The constellation itself presents itself to my organism. Distinct, experiential “awareness” of connections is not locatable as it is largely, if not entirely, unconscious.

Now, my dog who is with me also senses something and the hair on her back is raised. I see this and the hair on my arms goes up. What events in the world colluded to raise my dog’s hair? What variety of counterpuntals speaks to the knowledge of danger? When is it merely the relation between counterpunctals that actually that which is reacted to?

This brings me to my final, determinative point. Morten Tønnessen, in his “Umwelt ethics,” (Sign Systems Studies 31.1, 2003) attempts to bring a ethical joining of Arne Næss’s Deep Ecology and Umwelt theory. It is a wonderful outline of the possibilities of the thought including an informing critique of Uexküll’s actual political views, but it seems to lack a thorough connection between the two streams, presenting more a juxtaposition. Therein he mentions in passing how Næss identifies with a mountain, though in a manner which is strictly “subjective” and not “intersubjective”

Although he admits that mountains are not alive in a strict scientific sense, Næss himself claims that he identifies with Hallingskaret, where he has a cottage. Identification, as Næss conceives of it, has no natural barrier, and is not an inter-subjective, but a subjective phenomenon (5)

The counterpuntals  that form the outer reach and reference to the semiotic events within my skin, become themselves linked and signs for extended other differences in the world. This is to say, just what difference an organism is fully responding it can never be precisely determined. One can make a tick drop from a blade of grass by exposing it to the appropriate chemical stimulus, but what the tick is responding to is not butyric acid in some form of one-to-one correspondence (though you can make the tick drop again and again), but rather the tick is responding to the entire constellation of historical/genetic relations between chemical and mammal presence. When I look to my dog and see that she too is reading the world as dangerous the counterpuntal between her hair raised, and mine becomes expressive of other factors of the world. I am literally reading the world off of my dog’s states. My dog has become an organ of my perception.

The key to this perceptual logic is found in Spinoza’s Ethics:

E3, Proposition 27: If we imagine a thing like us, toward which we have had no affect, to be affected with some affect, we are thereby affected with a like affect.

But I would like to depart from Spinoza’s rigorous and rather satisfying treatment of imaginative Ethics, and look instead to a semiotic, Exowelten, basis for the powers of this transmission of affects, one which will undermine the distinctly “subjective” character of even mountain-identification. And this way forward is provided if we cease to define the boundary of the subject at the skin, or somewhere there abouts, or at the locus of a phenomenological appearance of “outer world”, and realize that epistemically the limits of the organism exist at the locus of real, signifying events in the world, where the spider’s threads connect. The Exowelt is the manner in which contrapuntals open up to other differences that make a difference. This is to say, the differences that make an immediate difference in our organism themselves express relations which are making differences to the depths of an organism’s structure. The reason why my dog can become an organ of perception for me is that our Exowelten overlap, and to a great extent. The differences that form the outer limit of my epistemic body, out to which awareness reaches as how the blindman literally feels the world at the end of his cane, also compose the outer limits of my dog’s epistemic body, such that we are intimately (affectively) and semiotically linked. Ethics are foundationally experientially epistemic; and the organs of our perception go far beyond our ear and eye tissue.

The reason why Næss’s identification with Mt. Hallingskaret is not merely subjective is that subjectivity is necessarily Exowelt-bound, and the very sharing of Exowelt nexus points determines some degree of an implicit inter-subjectivity. And yes, mountains have Exowelten. If a musculature of an octopus’s swim motions can express the rule that water cannot be compressed, then where – what specific sign – in the octopus is this compressibility difference registered as a difference? Where is it “experienced” and making its appearance? And if not locatable, where not do the forces of gravity, wind and sun register their semiotic differences, reflectant in the mountain?

There is much to be said, for instance, about what a Spinozist/Davidsonian analysis could contribute to Morten Tønnessen’s Deep Ecology ethics, and even more to investigate in terms of just how Exowelten could overlap, and with what consequence. I hope to have opened up an avenue of extra-somatic interpretation of the real way that awareness crosses boudaries and resides in organs of  perception beyond what is well-considered our “body”.

So an animal, a thing is never separable from its relations with the world

– Deleuze, Spinoza: Practical Philosophy (125)

How Sad is the Weeping Willow?: Human Projections and the Powers of Objects

The Powers of an Apple

Larval Subjects in his debate with the Kantians over at Perverse Egalitarianism draws on what he sees as a Spinozist distinction, what he calls the “metaphysical” and “value”

Considered metaphysically, the apple is value neutral. It just is what it is, much like Yahweh in the Bible. Metaphysically, if the apple is ripe this doesn’t make it “good”. Likewise, considered metaphysically, if the apple is rotten this doesn’t make it bad. The ripeness or rottenness of the apple is purely an outcome of physical cellular processes that are, in and of themselves, value-neutral. When we wish to understand or know the apple, these processes are what we are after. Nature, then, is in and of itself a kingdom without ends or purposes.

The value of the apple only emerges in relation to bodies. If I say the apple is bad, I am not making a claim about a property of the apple as such, but a claim about how a property of the apple relates to me. The apple is bad because these properties produce a highly unpleasant set of sensations in my body when I eat it. In this respect, the “badness” of the apple is a secondary property of the apple. Were no one to exist, the apple simply wouldn’t have this property. (the rest)

I have to say that though the elements of this distinction are found in Spinoza, it would be wrong to decide this as merely the difference between metaphysical and valuational aspects, for if Spinoza had any tractional point, it was that valuations themselves reflect real metaphysical changes in power. Epistemological changes are ontological changes, and vise-versa. Part of the problem I have with their debate, and Larval Subject’s approach in general, is this tarrying with the “thing-in-itself” and all our supposed attempts to attach “properties” to it. (In general, I do not find the concept of properties very helpful, and I suspect it is beneficial to see that Spinoza spoke of “modes” which are ways of being, ways of expression. The ideas are closely related, but the “picture” of each directs our investigative attention in different directions.)

I order to discuss the nexus of the metaphysical and valuation, it seems important to state that the valuations we make of things in the world reflect/express real world conditions, and as such when we make a valuation claim upon an object in the world, we are also making a claim about its powers to bring that object into the relations that make that claim substantive. This is to say, the distinction that Larval Subject makes here, ultimately turns again to the metaphysical states of the objects we investigate. While we may feel more comfortable saying that the “The apple is red” is an objective statement referring to properties of an apple, because we take those properties to be expressions of the capacity to enter into the relations that give talk about its color its strength, a statement like “The apple is bad” also in some sense expresses the metaphysical powers of the apple to combine with us and our value system.

Spinoza-influenced and father of Deep Ecology, Arne Naess, who unlike me prefers talking about properties, has an interesting take upon the Gestalt of properties, one that at least levels the property playing field (like attached):  

Gestalt thinking combined with nominalism results in saying that the subject/object dualism is simply a projection of subjective states of consciousness on the outside world. But the joyfulness, liveliness, threatening size, dejectedness, gravity, or solemnity of a tree are properties of a tree on par with tallness, weight, and chemical structure. More precisely: the properties refer to situations or states of the world (Nature) which have gestalt character. The chemical or physical tree is an abstraction referring to elements, subordinate gestalts of the total gestalt.

If A says “The tree is mournful” and B says “The tree is jubilant” there is no contradiction as long as “the tree” is not meant to characterize the same gestalt, but only elements (identified through social conventions: pointing to “the tree,” mapping it, touching it etc).

“Reflections on Gestalt Ontology [click here to dowload]” Arne Naess

Not Properties, Profusion

For my part, I think that when one speaks of the world in an immanentist fashion, such as the one that Spinoza is advocating, it is much better to speak of the profusions of an object, rather than its properties. The attempt to talk about apples and suns as if nothing else in the world existed is, I think, a (perhaps cherished) philosophical mistake. It is a bit like talking about the properties of the number 5 if no other numbers existed. All properties are relational if the world is an expressive thing. Spinoza’s point is that our ideas about the relations can be more or less powerful, more or less free.

I suggest that when we think of the properties of thinking, if we turn our mind to the idea of profusion offered by Plotinus we can be getting somewhere. Plotinus’s thinking is often equated with emanantism, but he careful to qualify his gradated thinking of being away from a simple, ocular emanant model (even arguing against the use of the term). Here he draws on non-visual analogies for the power of profusion, something that we can apply all the way down to subjective valuations:

All things which exist, as long as they abide in being, necessarily produce from their own substances, in dependence on their present power, a surrounding reality directed to what is outside them, a kind of image of the archetypes from which it was produce; fire produces the heat which comes from it; snow does not only keep its cold inside itself. Perfumed things show this particularly clearly. As long as they exist, something is diffused from themselves around them, and what is near them enjoys their existence. (5.1 [10].6 27-37)

So how sad is the weeping willow? Well, if we follow the usual philosophical tendencies we would want to say, not sad at all. We only project the sadness upon the tree which by accidents of nature produces something of the gesture of melancholy. And down this path we find ourselves trapped in our own heads, along with the rest of the Idealists, as we find that anything we want to say about things in the world are somehow only “inside” us. What a Spinoza-inspired reading would tell us is that yes, we do project and anthromorphize the willow tree, but the invocation of sadness within us is a real power of the willow, given our historical circumstances. It may be an imaginary relation, but as such it is a fully concrete determination. In fact, the powers of sadness within the willow tree, its profusion of being, very well may lead to its success as a species, as human beings work to propagate its organism through bitter-sweet poems and plantings by ponds. I think that when discussing the powers of a body one always has to keep in mind that even the most subjective-seemingly projections are, at least from a metaphysical perspective, best taken as a power of the body to act (affect) in specific conditions, and as such must also be taken to be expressions of the very objective kernel of what the thing is, part of its profusion, ultimately understood to be the profusion of the world itself.