Dr. Andreas Goppold

http://www.noologie.de/symbol16.htm (URL)

Keywords: biosemiotics, neuronal resonance fields, neuronal infrastructure, neuronal patterns, morphology

Recent research in biosemiotics corroborates Peirce's statement that "the universe is pervaded by signs if it doesn't wholly consist of signs". The present contribution will generalize the semiotic findings into a general systematics of pattern, after G. Bateson. (A morphology in the sense of Goethe). The term pattern has recently gained prominence as key term in understanding mankind's quest to make the universe intelligible, to fashion a Cosmos from the pure Chaos of the undiscriminate swarm of photons, electrons, air pressure changes, chemical and physical stimulants, that organisms are exposed to every instant of their living existence. On this facility are based not only the sciences, but also human society, and in the wider sense, life, and the lawfulness of the universe. Gregory Bateson's work is to be considered as trailblazer in this development. Pattern is the most general characterization of what an organism's experiential field consists of, i.e. a mix of impinging inputs registered by its sensory system. What the organism makes of its sensory input, is again a pattern, at least in animal life, since it is translated into a neuronal pattern of action potentials and synaptic connections. G. Bateson coined the name metapattern for hierarchical higher-order sets of patterns - there must exist some corresponding neuronal-synaptic pattern for all generated metapatterns. Symbols as used by humans are metapatterns of the highest order of abstraction, but they are dependent on the same neuronal infrastructure that is animating all animal life. A pattern is a Berkeleyan entity because its "existence" is defined as "esse est percipi". Berkeley's idealistic orientation is averted by the mechanisms of inter-organismic neuronal pattern coupling / -coherence as described by constructivist workers following the autopoietic paradigm of Maturana and Varela. The social coupling of innervated organisms can be described as neuronal resonance patterns and fields. Such fields extend throughout the temporal extension of the evolution of the biosphere, the transmission of phylogenetic and ontogenetic patterns.

The term pattern is a key term in understanding mankind's quest to make the universe intelligible, to fashion a Cosmos from the pure Chaos of the undiscriminate swarm of photons, electrons, air pressure changes, chemical and physical stimulants, that organisms are exposed to every instant of their living existence. On this facility are based not only the sciences, but also human society, and in the wider sense, life, and the lawfulness of the universe. (Bresch (1980); Goppold (1999d); Schunk (1996); Spengler: Morphologie der Wissenschaften (1980: 548-553)). Gregory Bateson's work (1972-1986) is here considered as trailblazer of this development.

When introducing his famous paradigmatic statement: "a pattern that connects", Bateson refers to Goethe as source of inspiration (1979: 17, 18). Goethe's terms for "the patterns that connect" are Morphology and Metamorphosis. Goethe's view was pursued by the German workers of cultural morphology: Frobenius (Haberland 1973), and Spengler (1980). In America, a related approach was formulated, via influence of Franz Boas, by Ruth Benedict, with her famous work: "patterns of culture" (1934). Her work had in turn influenced Bateson's. (Bateson 1979: 211-212). The Goethean type of morphology (there are slightly different versions in many sciences) might be called the Gestalt tradition of morphology. Its earlier traces go back to Herder and Vico. (Straube 1990: 168), (Herder 1975: XVI-XVII), Berg (1990: 61). Severi's (1993: 309, 311-315) description sums up the essentially holistic and dynamic character of Goethe's conception of morphology.

Riedl describes the obligation of modern biology to Goethe's work:

Stafford Beer describes the essentially observer-dependent character of pattern:

In his work "Impossibility", John Barrow points out the universal importance of pattern perception and generation as the foundation of mathematics, which he describes as the base of the modern exact sciences. (Barrow 1998: 5-6, 57-58, 89, 190-193):

A definition of mathematics is quoted by (Allot (www)):

More support for the general principle of pattern (or paradigm, according to Kuhn 1962) can be found in present neuronal research of cognition, also called Neuro-Aesthetics, and Neuro-Semiotics. (Brock (1994), Breidbach (1993-1997)). According to this recent work, cognitive orientation and action of innervated organisms is effected by neuronal activation patterns, consisting of oscillation fields and logical relation structures of neuronal assemblies, treated formally as coupled dynamic systems and neuronal attractors. These are specifically characterized by their space-time-dynamics. In the present context, these phenomena are also called neuronal resonance patterns, and as higher-order hierarchical aggregates, patterns of patterns: metapatterns. (Volk 1995). Thus, pattern is the "infrastructure" of neuronal processing happening in our brains, below, and a few miliseconds before our working consciousness experiences the "phainomena" and "noumena", the Gestalten of discernible impressions and thoughts. (Goppold (1999d); Klages (1981, I: 57-60)).

More WWW material on pattern, meta-morphology, and neuronal resonance:

http://www.noologie.de/cunni04.htm (URL)

http://www.noologie.de/desn09.htm (URL)

http://www.noologie.de/desn17.htm (URL)

Viewed from the most general thermodynamic perspective (Vernadsky (1930, 1997), Straub 1990), the main characteristic of life is: the activity of self-replicating dissipative structures, to maintain their patterns against the entropic force of dissolution, to propagate them, and to evolve them to greater complexity. This view has in an earlier version already been formulated by Spinoza (Hoffmeyer (1996: 138)). The genetic material transmitted in the organisms of the biosphere can be abstracted as a "Pattern Transmission Class" defined by the laws of the phylogenetic transmission as spelled out in molecular genetics. The present formulation derives from statements of various workers: Prigogine (1984); Straub (1990); Schrödinger (1946: 68-75) ch. VI: "Order, disorder and entropy"; Frei Otto : "Naturverständnis" (1985: 30): "Jede lebende Ordnung ist der Tendenz zur Destruktion abgewonnen."; Tipler (1994: 282-296).

Biosemiotics (Sharov) interprets the events taking place in the biosphere (Hofkirchner 1997, Vernadsky 1930, 1997) under the aspect of sign exchanges between organisms (aka the Semiosphere: Hoffmeyer 1997, Lotman 1990) and within their bodies (Endosemiotics: Posner 1997: 464-487). In his overview article on biosemiotics, Thure v. Uexküll describes the health of an organism with the fluent and efficient integration and functioning of all the multitudinous communication activities of all its subsystems on and across all hierarchical levels, and he defines illness as deviation from this communicative "communion" (Uexküll 1997, 454).

In the diction of Maturana and Luhmann (1993), social systems and proto-social systems arise in the behavioral coupling of organisms, which is another way of looking at the Semiosphere. The Semiosphere is thus another name for all behavioral pattern transmissions of the biosphere. In the case of organisms with higher neuronal systems, like mammals and birds, the behavioral coupling is effected by Neuronal Resonance. In the diction of Pattern Transmission Classes, this is the realm Ontogenetic Transmission, of learned behavior between organisms, most notably between parent and child generations.

(Shakespeare, Coriolanus, IV, 7.)

If we take the stance of a temporal perspective view, looking back into the past, we can discern the following order of pattern transmission classes which can be arranged, cum grano salis, in a logarithmic scale of factor-ten steps (except the last one):

Related material on the WWW: http://www.noologie.de/desn09.htm (URL)

Using a term by Paul Virilio (1998), the above perspective view can be called an Event Landscape. It is like the view from a high mountain, as that related by Petrarca 1335 on the summit of Mt. Ventoux (Gebser 1973: 38-45), or that related in the Bible in Matth 4,3-11 and Luc. 4,3-13. It is the grand panorama over the history of the universe, of which Heraklit said in B 64: ta de panta oiakizei Keraunos. It is a perspective that can rightly only be enjoyed by God, because it is too good for us mere mortals.

The Event Landscape re-appears in that famous symbol which appears on every US One-Dollar bill: The Eye on the Pyramid. (This is interpreted here in a different meaning than what the Freemason influenced US founding fathers had in mind). The following are the distinctive phases of human temporal orientation:

A: The Present - The "Now" - The Cogent Moment (Salthe 1985, 1993)

The Present is the focus of all existence. We cannot act and think but in the Now, and also Memory, the mental projections of a Past, and Expectation, the projections of a Future, can only happen in the present moment. In German, the Now is called "der Augen-Blick", which again leads us back to the old symbolism. In neurological terms, the Now is governed by a temporal coherence function spanning about three seconds: "the three second consciousness" (Pöppel 1993).

B: The Past

B1: Personal Memory

B2: Collective Ontogenetic / Cultural Memory

B3: Phylogenetic Memory, Genetic Heritage, Instincts

C: The Future: The Expectation

D: The Forgetting, Death, Dissolution of Memory

According to Vernadsky and his succes sors, we can alternatively picture this embedding in a geospheric projection scheme (Vernadsky (1997: 26), Vernadsky (1930)). This scheme is, of course, patterned after the old Ptolemaic cosmology. (Spengler (1980: 621); Spektrum d. Wissenschaft, Jan. 1993, p. 84: "Schädelsche Weltchronik von 1493"; Lippe (1997: 181, 187)). In Lippe's work, we also find an elaboration of how the ancient conceptual patterns repeat or recur in modern intellectual history.

(Cosmo- (Iono- (Strato- (Atmo- (Hydro- (Litho- (Geo-sphere)))))))

(Bio-sphere)

Since the Biosphere is primarily water based, it can be viewed as an extension of the Hydrosphere. It contains the following sub-spheres:

(Bio- (Oiko- (Semio- (Anthropo- (Ethno- (Noo- sphere)))))

In this view, the Oikosphere is just another aspect of the Biosphere, namely its view from the "inter-organic" domain, ie. the mainfold of all (energetic, material, chemical...) connections and relations of all organisms with all others. The Semiosphere is the mainfold of all sign exchange processes of all organisms. The Anthroposphere is defined after (Gumilev (1987: 360)):

The Ethnosphere is the mainfold of all human cultural patterns after Gumilev (1990: 175), and the Noosphere is the mainfold of all higher human symbolic activities. (Vernadsky (1997: 155), Hofkirchner (1997)).

In the world of day-to-day pragmatic requirements, and of sheer survival, knowledge is that essence of hard-won experience and learning which has been handed down not only through the countless generations of human ancestry, but also in the organic genetic lineage right from the very start of life, about 3-4 billion years ago. Knowledge is an aspect of the more general phenomenon of memory. Cassirer (1960: 68-69) cites Hering: "Memory is to be considered a general function of all organic matter." Bateson thematizes this in his metalogue on instinct (1972: 38-58). Knowledge is an aspect of Cultural Memory (CM), as described in the works of Assmann&Assmann (1983-1993), Bergson (1919), Connerton (1989), Halbwachs (1985), Harth (1991).

Dennett (1990) points out one essential property of cultural patterns (which he calls memes): they are potentially immortal.

In the present study, cultural patterns are said to form immortality complexes. Cultural patterns share this property with the genetic patterns of the DNA molecules, which Dawkins (1976) had therefore awarded the attribute "The Selfish Gene". Whether such a character trait can at all be attributed to some otherwise quite harmless strings of nucleotic acid, is a discussion for which this is not the place. The observation is indeed, that the patterns of life forms have enjoyed a fairly good constancy as long as our cultural memory will attest to (the rhinocerosses, antelopes, bisons and horses in Altamira and other caves look pretty much the same as they do now) (Anati 1991), and what comparisons of fossil bones with those of presently living species can tell us.

Within the cultural memory of humanity, we can also conclude, that certain cultural patterns have endured for a very long time indeed: The Australian Aboriginal rituals, which are, to the claim of the Aboriginals themselves, tens of thousands of years old (Strehlow 1947-1971), and the rites of the major religions of the world that are one to several thousand years old, the Vedic and Parsee: Staal (1982), (1986), (1989), the Jewish: Assmann (1992: 196-255), and the Christian (Encarta : Christianity), and Islam (Encarta : Islam, Muhammad). And, as we see from the example of ritual, these patterns depend in their transmission from the past into the future on the humans to perform (enlive) them. A central aspect of cultural memory could be characterized as: CM is that of the personal memories which doesn't die with the person who is dying. Since cultural patterns are also the cultural memory, we thus come to the pact or bargain (pistis) that is being struck between the mortal humans as living agents in the transmission of the (potentially) immortal patterns: the humans can gain a piece of that immortality for themselves. In this way, we can re-interpret the significance of those very old and venerable rituals that the most long-lived traditions of humanity have upheld during all those millennia. To be a transmitter of cultural patterns is a virtual equivalent of an "Alternative to the immortality of the Soul".

The Cultural Memory System (CMS) is the systematic theoretical account of those processes and structures by which the Cultural Memory CM arises and operates. [44]

The CMS can be viewed from two different perspectives, which are dual aspects of the same phenomenon, [45] much as wave and particle are dual aspects of the same physical phenomenon:

1. the Cultural Memory (CM) view, of the individual humans, and

2. the Cultural Pattern (CP) view, the intersubjective aspect.

ad 1.: In the Cultural Memory view, the CMS refers to those processes and structures by which personal subjective memory material is exchanged between individuals and across generations and made available on an intersubjective basis. It is the diachronic aspect of Cultural Transmission. [46] In ethnological diction, it is the emic view, and philosophically, it is based on intentionality. From the subjective viewpoint, it is that faculty by which one individual can {reference to / learn from / participate in} the memory content of (an)other individual(s), even without direct personal contact, e.g. when they live in a distant place, or in the distant past.

The starting point for the concept of Cultural Memory are the works by Aleida and Jan Assmann (1983-1992), Cassirer (1954-1985), Yates (1989, 1990), Connerton (1989), and Halbwachs (1985). References on memory: Schmidt (1991), Harth (1991), Norman (1970-1982), Bergson (1919), Heinz v. Foerster (1985: 133-172) "Gedächtnis ohne Aufzeichnung", Johnson (1991), Illich (1988: 14-28).

ad 2.: in the Cultural Pattern view as intersubjective position, it is called the culture pattern replicator system, those processes and structures by which cultural patterns are maintained, exchanged, and transmitted in populations (synchronic) and across generations (diachronic). In ethnological diction, it is the etic view. The cultural pattern view is here called a morphology, in the sense that morphology is a theoretical tool for the study of pattern {maintenance / replication / perception} in the most general sense. Related material under:

The typology of CMS has to account for the different ways and means by which CM is manifested, maintained or stored, and transmitted.

The most basic distinction is according to

1. somatic and

2. extrasomatic factors.

ad 1.: Somatic Factors are those concerning CM as an affair of the human memory, and the human body and its facilities, the nervous system, the brain, the sense organs and sensory modalities, etc. Another term used in this context is incarnat/-ed/-ion, for: factors bound in the bodily flesh. A further basic differentiation can be made into the different impressive and expressive sensory modalities available to the human body.

ad 2.: Extrasomatic Factors are those of the intersubjective domain, or of the external media, here also called the Cultural Memory Media CMM. All communication between organisms takes place through some medium. The primary medium is the body, and in performative modes, without material storage, as in dance or song, there is the physical medium of air, light, or sound, between the sender and receiver. The various types of CMM can be classed according to their technical and informational properties, and along the line of the sensory modalities.

In the most general sense, the Cultural Memory Media CMM is that aspect of the CMS that can in any way be observed from the intersubjective position, the extrasomatic aspect of the CMS. The concept of medium is further treated in Böhme-Dürr (1997), Posner (1997: 228-229). More references with many types of CMM in semiotic categories: Posner (1997), and Noeth (1985). The research of SFB 511 (Sonderforschungsbereich Literatur und Anthropologie, Universität Konstanz) maintains a large database on CMM research (SFB-511 1995).

The Cultural Memory Media (CMM) can then be classed into static and material vs. performative and dynamic ones:

The static CMM are those involving a (more or less) enduring carrier material.

The performative CMM, also called ephemeral or dynamic.

Before the introduction of technological media like film, audio recording, and computerized multimedia, the material CMM allowed only static representations. Writing is the best known and most widely used application of such static CMM. The overt and covert influences of this factor of stasis in material CMM is of prime importance for the present study.

The Cultural Memory Technology CMT: systematic use of static material extrasomatic devices (CMM) specifically for transmitting CM. Writing is the prime Cultural Memory Technology of civilizations.

The typology of CMM can be shown in a diagrammatic ordering according to those main categories:

I. verbal language oriented [47]

II. non-verbal language oriented

and

a. using markings in/on material storage, with more or less permanent material substrates, static

b. performative based on human-to-human transmission, ephemeral, and dynamic

This classification can be mapped in a table serving as a general coordinate system for overall orientation and overview. It leaves out the different sensory modalities which will be treated in the next subsection. We can diagram it in the following way:

The term "oral" tradition is used in quotation marks, as the term is used in the literature for many different, not only verbal, non-written transmissions. The following systematic will provide a more detailed classification. The element of ritual is drawn as to intersect the categorical ordering, as it does in real life. In common use, ritual is usually multimedial, with acted performance, and often with song, music and dance as dominant elements. Hanna (1979: 198), Aquili (1979). Discursive prosa speech, the recording of which is the main purpose of writing, is not the most important element in ritual (Staal 1986: 252). Ritual is placed partly outside the CMM ordering grid, since it transcends the categorization. It indicates primary CMS mechanisms that are deeper than what can be conveyed with the semantic content of spoken prosa language, and which will lead into areas where we cannot tread with the alphabet.

Another display of the different categories of CMM can be made in a more detailed hierarchy mode, and by further combining the four main categories with the different sensory / somatic modalities.

1. Auditive

2. Visual

3. Kinesthetic

4. Tactile

5. Olfactory (smell)

6. Taste (gustatory)

7. Para- (non-) senses

8. Electro / magnetic

9. Existential

Combined with the different modalities, we arrive at the spectrum of CMM:

1. verbal language oriented, material carrier, visual, color-insensitive

1.1. writing (phonographic, non-phonographic)

1.1.1. phonographic writing: non-alphabetic

1.1.2. phonographic writing: alphabetic

1.1.3. non-phonographic writing (pictographic, iconic, ideographic, logographic, etc.)

2. verbal language oriented, performative, auditive

2.1. "oral" tradition

2.1.1. epic poetry, laws, prayers, oaths

2.1.2. folk tradition: fairy tales, myths, riddles, jokes, insults, swear words, spells

3. verbal language oriented, various modes

3.1. material carrier, tactile

3.1.1. Braille (Encarta: Braille), Noeth (1985: 364-365)

3.2. performative, auditive, non-vocal

3.2.1. drumming and whistle "language" (speech-surrogates)

3.3. performative, visual

3.3.1. sign languages, Noeth (1985: 280-291)

4. non-language oriented, material carrier

4.1. visual color-insensitive

4.1.1. operational symbolic: mathematical, engineering

4.1.2. abstract symbolic: e.g. music, and dance scripts

4.1.3. geometrical, pictorial, diagrammatic, iconic, technical drawing

4.1.4. non-semantic, symbolic: ornament

4.2. visual color-sensitive

4.2.1. pictorial: painting

4.2.2. abstract: Inca quipu and other Amerind CMM

4.3. tactile

4.3.1. craft traditions

4.3.2. Inca quipu, numeric knot systems, rosary

4.4. olfactory (smell): perfumery

4.5. gustatory (taste): cooking

4.6. mixed-mode, and non-classified

4.7. media technologies, Multimedia, 4d (moving, changing) displays

4.7.1. visual media technology

4.7.2. auditive media technology

4.7.3. other sensory modality media technology

5. non-language oriented, performative

5.1. gestic

5.2. tactile

5.2.1. massage

5.2.2. torture

5.2.3. marital (sexual) arts

5.4. kinesic:

5.4.1. dance

5.4.2. martial arts

5.4.3. marital (sexual) arts

5.4.4. gymnastics

5.5. auditive: music, rhythm, drumming

6. multimedial forms, ritual

Allott, Robin (www): Biological bases of mathematics, http://www.percep.demon.co.uk/biomath.htm (URL)

Anati , E.: Felsbilder, Bär, Zürich (1991)

Aquili , d', E., Laughlin, C., McManus, J. (eds.): The Spectrum of Ritual, Columbia Univ. Press, New York (1979)

Assmann , A.; J. (Hrg.): Schrift und Gedächtnis, Wilhelm Fink, München (1983)

Assmann, J.; Hölscher, T.: Kultur und Gedächtnis, Suhrkamp, Frankfurt/M (1988)

Assmann, A.; J.: (Hrg.): Weisheit, Wilhelm Fink, München (1991a)

Assmann, A.; Harth, D. (Hrg.): Kultur als Lebenswelt und Monument, Fischer, Frankfurt/M (1991b)

Assmann, A.; Harth, D. (Hrg.): Mnemosyne, Fischer, Frankfurt/M (1991c)

Assmann, J.: Das Kulturelle Gedächtnis, Beck, München (1992)

Assmann, A.: Exkarnation - Zur Grenze zwischen Körper und Schrift. In: Huber, J., Müller, A. (eds.): Raum und Verfahren, Zürich, p. 133-155 (1993)

Barrow, John D.: Impossibility, MIT Press, Cambridge, Mass. (1998)

Bateson , G., Ruesch J.: Communications, Norton, New York (1968)

Bateson, G.: Steps to an ecology of mind, Chandler, (1972)

Bateson, G.: Mind and Nature, a necessary unity, Dutton, (1979)

Bateson, Gregory; Bateson, Mary Catherine: Angels fear, Bantam, NY (1986)

Benedict , R.: The patterns of culture, Houghton Mifflin, Boston (1934)

Berg , E.: Johann Gottfried Herder, in Marschall, p. 51-68 (1990)

Bergson, Henri: L'energie spirituelle, P.U.F., Paris (1919)

Breidbach, Olaf: Expeditionen ins Innere des Kopfes, Thieme, Stuttgart (1993)

Breidbach, Olaf; Rusch, Gebhard; Schmidt, Siegfried, (Hrsg.): Interne Repräsentationen, Suhrkamp (1996)

Breidbach, Olaf (Hrsg.): Natur der Ästhetik - Ästhetik der Natur, Springer, Wien (1997)

Bresch, Carsten: Muster und Evolution, in: Studien zur Klassifikation, Bd. 9, 1980, p. 109-128, Indeks, Frankfurt (1980)

Brock, Bazon, Breidbach, Olaf: Neuronale Ästhetik, Zyma Art Today, 2 (1994)

Cassirer , E.: Philosophie der symbolischen Formen, I, II, III, Bruno Cassirer, Oxford (1954)

Cassirer, E.: Wesen und Wirkung des Symbolbegriffs, Wiss. Buchges., Darmstadt (1959)

Cassirer, E.: Was ist der Mensch?, Kohlhammer, Stuttgart (1960)

Cassirer, E.: Symbol, Myth, and Culture, Yale Univ. Press, New Haven (1979)

Cassirer, E.: Symbol, Technik, Sprache, Meiner, Hamburg (1985)

Cassirer, E.: Zur Logik der Kulturwissenschaften, Wiss. Buchges., Darmstadt (1994)

Connerton , Paul: How societies remember. Cambridge University Press, Cambridge New York Port Chester (1989)

Dennett , D.: Memes and the Exploitation of Imagination, Journal of Aesthetics and Art Criticism, 48, 127-35, Spring (1990)
WWW: http://www.tufts.edu/as/cogstud/papers/memeimag.htm (URL)

Foerster, Heinz von: Sicht und Einsicht, Vieweg, Braunschweig (1985)

Gebser , J.: Ursprung und Gegenwart, DTV, München (1973)

Goppold, A.: Neuronal Resonance and UI Technology, (1997a)
http://www.noologie.de/symbol12.htm (URL)

Goppold, A.: The Symbolator Project: Multimedia Systems for Envisioning Dynamic Mental Images, forthcoming (xxxx)
http://www.noologie.de/symbol.htm (URL)

Goppold, A.: Projekt Multimedia-Diskurs (1998)
http://www.noologie.de/diskur.htm (URL)

Goppold, A.: The Ethics of Terminology and the new Academic Feudalism, Proceedings of TKE '99, 23-27.8.1999, TermNet, Vienna (1999a)
http://www.noologie.de/symbol09.htm (URL)

Goppold, A.: Balanced Phi-Trees: The Hierarchy and Histio-logy of Noo-logy, in: H.P. Ohly (ed.): ISKO '99, Hamburg 23.-25.9.1999, Ergon Verlag, Würzburg (1999b)
http://www.noologie.de/symbol14.htm (URL)

Goppold, A.: Hypertext as a practical method for balancing the Hierarchy and Histio-logy of Noo-logy, in: H.P. Ohly (ed.): ISKO '99, Hamburg 23.-25.9.1999, Ergon Verlag, Würzburg (1999c)
http://www.noologie.de/symbol15.htm (URL)

Goppold, A.: Design und Zeit: Kultur im Spannungsfeld von Entropie, Transmission, und Gestaltung, Dissertation, Univ. Wuppertal, 1999, (1999d)
http://www.noologie.de/desn.htm (URL)

Goppold, A.: Spatio-Temporal Perspectives: A new way for cognitive enhancement, HCI International '99, München, August 22-27, 1999, in: Bullinger, H.-J., Ziegler, J. (eds): Human-Computer Interaction: Ergonomics and User Interfaces, Vol I, Lawrence Erlbaum, Mahwah, p. 476-480, (1999e)
http://www.noologie.de/symbol10.htm (URL)

Goppold, A.: Time Factors in Interface Design for Augmenting Human Intellect, in: Bullinger, H.-J., Vossen, H. (eds): Adjunct Conference Proceedings, HCI International '99, München, August 22-27, Fraunhofer IAO, Nobelstrasse 12, 70569 Stuttgart, p. 87-88, (1999f)
http://www.noologie.de/symbol11.htm (URL)

Goppold, A.: Neuronal Pattern Mechanisms and the Semiotic Base, "Sign Processes in Complex Systems", 7th International Congress of the IASS-AIS, Dresden, Oct. 3-6, w.e.b. Universitätsverlag Dresden, Bergstr. 78, 01069 Dresden, (1999g)
http://www.noologie.de/symbol16.htm (URL)

Goppold, A.: Neuronal Resonance Fields, Aoidoi, and Sign Processes, "Sign Processes in Complex Systems", 7th International Congress of the IASS-AIS, Dresden, Oct. 3-6, w.e.b. Universitätsverlag Dresden, Bergstr. 78, 01069 Dresden, (1999h)
http://www.noologie.de/symbol17.htm (URL)

Gumilev, Lev: Ethnogenesis and the Biosphere, Progress, Moskau (1990)

Haberland, E. (ed.): Leo Frobenius: 1873 - 1973; an anthology, Steiner, Wiesbaden (1973)

Halbwachs , M.: Das Gedächtnis, Suhrkamp, Frankfurt/M (1985)

Hanna , J.L.: To Dance is human, Univ. of Texas Press, Austin (1979)

Harth, D.: Die Erfindung des Gedächtnisses, Keip, Frankfurt/M (1991)

Herder , J. G.: Sprachphilosophische Schriften, ed. Erich Heintel, Meiner, Hamburg (1975)

Hoffmeyer, Jesper: Signs of meaning in the universe, Indiana Univ. Press, Bloomington, (1996)

Hoffmeyer, Jesper: The Global Semiosphere, 5th IASS congress in Berkeley, June 1995. In: Irmengard Rauch and Gerald F. Carr (eds.): Semiotics Around the World. Proceedings of the Fifth Congress of the International Association for Semiotic Studies. Berkeley 1994. Berlin/New York: Mouton de Gruyter (1997), pp. 933-936.

Hoffmeyer, Jesper: Semiosis and biohistory: A reply, Semiotica 120-3/4 (1998), 455-482

Hofkirchner, Wolfgang (ed.): Vernadsky, Vladimir I., Der Mensch in der Biosphäre, zur Naturgeschichte der Vernunft, Lang, Frankfurt/M (1997)

Illich, I.: Fortschrittsmythen: Schöpferische Arbeitslosigkeit oder Die Grenzen der Vermarktung, Rowohlt, Reinbek (1978)

Illich, I.: Schulen helfen nicht: über d. mythenbildende Ritual d. Industriegesellschaft, Rowohlt, Reinbek (1980)

Johnson , G.: In den Palästen der Erinnerung, Droemer Knaur, München (1991)
engl: In the Palaces of Memory

Klages, L.: Der Geist als Widersacher der Seele, Bouvier, Bonn (1981)

Kuhn, Thomas S.: The Structure of Scientific Revolutions, Chicago (1962)

Lippe, Rudolf z.: Neue Betrachtung der Wirklichkeit, Europ. Verl. Anst., Hamburg (1997)

Lotman, Y. M.: Universe of the mind: a semiotic theory of culture, Tauris, London (1990)

Luhmann, Niklas: Soziale Systeme: Grundriß einer allgemeinen Theorie, Suhrkamp, Frankfurt/M. (1993)

Marschall , W. (ed.): Klassiker der Kulturanthropologie. Beck, München (1990)

McClain, Ernest: The Myth of Invariance. The Origin of the Gods, Mathematics and Music from the Rg Veda to Plato, Shambala, Boulder & London (1978)
:= The Pythagorean Plato

Noeth , W.: Handbuch der Semiotik, Metzler, Stuttgart (1985)

Norman, Donald A.: Models of human memory, New York (1970)

Norman, Donald A.; Lindsay, Peter H.: Human information processing , New York (1972)

Norman, Donald A.: Explorations in cognition, San Francisco (1975)

Norman, Donald A.: Memory and attention, New York (1976)

Norman, Donald A.: Perspectives on cognitive science, Cognitive Science Society, Norwood, NJ (1981)

Norman, Donald A.: Learning and memory, San Francisco (1982)

Otto, Frei (ed): Naturverständnis, SFB 230, Heft 3, Univ. Stuttgart (1985)

Peirce , C.S.: The collected papers of Charles Sanders Peirce, Hartshorne, Weiss, Burks, eds., Harvard Univ. Press, Cambridge (1931-1958);
the citation scheme is according to standard usage as CP [vol].[paragraph]

Pöppel, Ernst (1993). Das Drei-Sekunden Bewußtsein. Psychologie Heute. 10/93, S. 58-63

Popper , K.: Die Logik der Sozialwissenschaften, Kölner Zeitschr. f. Soziologie und Sozialpsychologie 14 (1962)

Posner , R.: What is culture? Toward a semiotic explication of anthropological concepts. in: Koch W.A. (ed.): The Nature of Culture, Brockmeyer, Bochum, p. 240-295 (1989)

Posner, R. (ed.): Warnungen an die ferne Zukunft, München (1990)

Posner, R. (ed): Semiotik: ein Handbuch zu den zeichentheoretischen Grundlagen von Natur und Kultur, de Gruyter, Berlin (1997)

Pyta-www: www sites with Pythagoreanism materials
http://www.heise.de/bin/tp/issue/tp.htm (URL)?artikelnr=2624&mode=html
http://magna.com.au/~prfbrown/welcome.html (URL)
http://members.aol.com/areoasis/Reviews/pythagoras.html (URL)
http://www.aros.net/~eriugena/pita.htm (URL)

Radwan, Jon: Musical Semiosis: Active form and social being, Symposion: "Signs, Music, Society", International Association for Semiotic Studies IASS-AIS, Waltergasse 5/1/12 - A-1040 Vienna, March 12-14, (1999)

Riedl, R.: Biologie der Erkenntnis, Paul Parey, Berlin (1980)

Riedl, R.: Die Spaltung des Weltbildes: biolog. Grundlagen des Erklärens u. Verstehens, Parey, Berlin (1985)

Riedl, R.: Die Ordnung des Lebendigen, Piper, München (1990)

Riedl, R.: Goethe and the Path of Cognition: An Anniversary. In: Evolution and Cognition, Vol. 1, No. 2, p. 114-120 (1995)

Riedl R.: "Goethe and the Path of Discovery: An Anniversary". (1995a)
http://www.kla.univie.ac.at/Journal.html (URL)

Riedl, R.: Cognition of evolution: can causal explanation overrule cognition? In: Evolution and Cognition, Vol. 2, No. 2, p. 88-107 (1996c)

Salthe, S.: Evolving hierarchical systems, Columbia Univ. Press, New York (1985)

Salthe, S.: Development and evolution, MIT Press, Cambridge (1993)

Schmied-Kowarzik, W., Stagl, J.: Grundfragen der Ethnologie, Reimer, Berlin (1993)

Schmidt, S. J. (ed.): Gedächtnis, Suhrkamp, Frankfurt/M, (1991)

Schrödinger, E.: What is life? Cambridge Univ. Press, Cambridge (1946)

Schunk, Axel; Hägele, Peter: Auf der Suche nach Ordnung, Univ. Verlag Ulm, Ulm (1996)

Semiotica , Special issue on paleosemiotics, Vol. 100-2/4 (1994)

Semiotica, 120-3/4 (1998), Reviews of Hoffmeyer 1996

Severi, C.: Struktur und Urform, in: Schmied-Kowarzik, p 309-330 (1993)

SFB-511.: Antrag auf Einrichtung eines Sonderforschungsbereichs "Literatur und Anthropologie", Universität Konstanz, Konstanz (1995)
http://www.sfb511.uni-konstanz.de/ (URL)

Sharov: http://www.gypsymoth.ento.vt.edu/~sharov/biosem/welcome.html (URL)

Sieveking, G., Longworth, I., Wilson, K.: Problems in economic and social archeology, Westview, London (1974)

Spengler, O.: Der Untergang des Abendlandes, DTV, München (1980)
orig. C.H. Beck, 1923

Staal, F.: The science of ritual, Bhandarkar Oriental Research Inst., Poona (1982)

Staal, F.: The fidelity of oral tradition and the origins of science, in: Mededelingen der koninklijke Nederlands Akademie van Wetenschappen, afd. Letterkunde, Deel 49 - No 8, North-Holland, Amsterdam p. 249-288 (1986)

Staal, F.: Rules without meaning, Lang, New York, (1989)

Stonier, T.: Beyond Information : the natural history of intelligence, Springer, London (1992)

Stonier, T.: Information and the internal structure of the universe: an exploration into information physics, Springer, London (1994)

Straub, Dieter: Eine Geschichte des Glasperlenspiels, Birkhäuser, Basel (1990)

Straube, H.: Leo Frobenius, in: Marschall, p. 151-170 (1990)

Strehlow, T.: Aranda Traditions, Melbourne Univ. Press, Melbourne (1947)

Strehlow, T.: Personal monototemism in a polytotemic community, in: Haberland, E., Schuster, M., Straube, H.: Festschrift f. Ad. E. Jensen, Renner, München, p. 723-754 (1964)

Strehlow, T.: Songs of central Australia, Angus and Robertson, Syndey (1971)

Tipler, Frank: Die Physik der Unsterblichkeit, Piper, München (1994)

Uexküll, Thure v.: Biosemiose. In: Posner (1997), p. 447-456

Vernadsky, Vladimir I.: Geochemie in ausgewählten Kapiteln, Akad. Verl.-Ges., Leipzig (1930)

Vernadsky, V: The Biosphere, Springer, New York (1997)

Virilio, Paul: Ereignislandschaft, Hanser, München (1998)

Volk, T.: Metapatterns, Columbia Univ. Press, New York (1995)

Wright, R.: The moral animal: evolutionary psychology and everyday life, Pantheon, New York (1994)

Yates, Frances: The Art of Memory, Routledge&Kegan, London (1966)

[44] See also: http://www.noologie.de/desn18.htm (URL)

[45] See also: Luhmann (1993: 292)

[46] See also: Spengler (1980: 738-738)

[47] Spoken verbal language in this sense: as everything consisting in the production of certain patterns of sounds, which we call words that can be written down with an alphabet.