Structural semiotics, as developed by A. J. Greimas and the Paris School, provides a powerful framework for analyzing narrative meaning through actantial roles, modalities, and hierarchical narrative structures. Despite its longstanding engagement with formal reasoning and diagrammatic tools, it has seen relatively few explicit mathematical formalizations. This article proposes a diagrammatic reconstruction of key Greimassian concepts using the language of symmetric monoidal and hypergraph categories. We treat the actantial model as a typing schema and introduce wiring diagrams as a formal semantics for representing narrative configurations, modal transformations, and actantial redistribution. Modal operations such as knowing-how-to-do, wanting-to-do, and causing-to-do are modeled as typed morphisms, while Frobenius structures account for duplication, erasure, and persistence of actants across narrative time. We show how operadic nesting captures hypotaxis, and how diagrammatic factorization yields higher-level abstractions corresponding to the hypotactical clusters of the canonical narrative schema. The approach is illustrated through a detailed analysis of Aesop’s The Fox & the Crow, culminating in a formal account of discoursivization via actorialization, spatialization, and temporalization. Rather than replacing structural semiotics, this work provides it with a compositional and mathematically explicit toolkit that clarifies existing concepts and opens new possibilities for comparative, computational, and interdisciplinary analysis.

The number and variety of images of reading in the Investigations suggest that, for Wittgenstein, reading is an essential part of our natural history and of the human form of life. Further, his treatments of reading show that different forms of reading express and sustain different forms of life. This essay explores what the Investigations reveals as the existential stakes of different modes of reading. Beginning with Wittgenstein’s opening engagement with Augustine, it argues that in the Investigations, as in the Confessions, different modes of reading both bespeak, and open us to, blessed or cursed forms of life. It then develops extended interpretations of individual passages in order to detail some specific shapes of, and conditions governing, modes of reading tied to these blessed or cursed forms of life. Finally, given these existential stakes of reading, it examines how the Investigations itself asks to be read and outlines specific ways in which its notorious difficulty and obscurity are essential to achieving its philosophical aims and, in particular, to promoting an ongoing practice of reading through which we are able to awaken to the wonder of our lives in language.

In his seminars, Deleuze claims that Spinoza is ‘an absolute geometrist’. This article contextualizes, explains and substantiates this aspect of Deleuze’s interpretation of Spinoza. I position Deleuze’s reading within both the long-running scholarly debate on Spinoza’s relationship to mathematics and within the evolution of Deleuze’s own relation to Spinoza. Deleuze’s idea that Spinoza is a geometrist is shown to consist of three elements. First, according to Spinoza, geometry is more fundamental than arithmetic. Second, Spinoza frees geometry from the realm of fiction and abstract and develops, as Deleuze says, a ‘mathematics of the real’. Third, Spinoza finds in geometry a language of univocity, by which he can avoid the equivocity and hierarchy of the Aristotelian worldview.

Intelligence metrics based on benchmark performance or population norms are useful for measuring comparative ability within defined test environments, but they do not directly evaluate the structural coherence of an agent’s trajectory across time, domains, and perturbations. This article introduces Reflexive Signature Intelligence (RSI) as a bounded theoretical framework for addressing that different problem. RSI is developed within a causal-symmetric informational perspective in which intelligence is understood as the capacity of a system to maintain and restore alignment with a structurally constrained invariant without collapsing the open gradient of development. On this basis, the paper formulates the Principle of Bounded Subjectivity and the Prohibition of Finality as framework-level principles, arguing that intelligence should be assessed not as arrival at a completed end state but as the quality of an asymptotic trajectory. The framework is then operationalized on two coupled levels: a micro-level proposed as a future measurement program linked heuristically to resilience and prediction-error dynamics, and a macro-level expressed through five dimensions of structural integrity, including reflexive regulation, cross-domain integration, internal consistency, stabilization, and signature-setting. The article concludes by outlining implications for AI evaluation and alignment, with particular relevance for distinguishing full agents, partial systems, and human–AI composite configurations.

For Martin Heidegger’s quest to understand the meaning of being, Aristotle’s repeated claim that being “is spoken of in many ways” was both an inspiration and a provocation. Yet the places where Heidegger directly confronts and seeks to understand Aristotle’s claim are surprisingly few, with the most extensive and open-ended reflection now to be found in the recently published volume 91 of the Gesamtausgabe. Heidegger here, unlike too many others and himself elsewhere, does full justice to the radicality of Aristotle’s claim that refers not only to the different senses of being according to the categories (‘substance’, ‘quality’, ‘quantity’, etc.), but also to non-categorial senses (‘truth’, ‘accidental being’, ‘dunamis and energeia’) and sub-senses and refuses to reduce this plurality within plurality of senses to a unity. The Aristotle highlighted here is not the systematic but rather the ‘broken’ one. In the notes, Heidegger furthermore considers the possibility that this indeterminacy and darkness at the heart of Aristotle’s ontology, rather than a limitation due to an understanding of being as presence from the perspective of logos, reflects the indeterminacy and darkness at the heart of being itself. Heidegger’s ‘broken’ and even contradictory reading of Aristotle in these notes thus becomes his own attempt to think through the meaning of being in its withdrawal.

A spatial awareness is a fundamental aspect of dance, reflecting deep philosophical ideas and aesthetic values across different cultures. While existing studies often focus on theatrical or biomechanical analyses, few explore how material cultural artifacts, such as pottery and porcelain figurines, reveal spatial differences in dance. This study addresses this gap by comparing Chinese pottery figurines from the Neolithic to Tang dynasties with Western Meissen porcelain dancers from the 18th century onward, applying a three-dimensional framework of “Movement Scheduling Space—kinetic space—expressive space.” Drawing on Confucian principles of “Harmony between Heaven and Humanity” and Christian notions of transcendence, the research examines how cultural traditions shape the spatial expression in dance. The findings show that Chinese dance emphasizes inward, upper-body movements extending from two-dimensional to one-dimensional space, reflecting a centripetal, earthly orientation. In contrast, Western dance expands from two-dimensional to three-dimensional space, emphasizing outward, lower-body movements symbolizing transcendental aspirations. Additionally, Chinese dance focuses on subtle hand gestures, while Western dance highlights expressive foot movements. By integrating artifact-based analysis with cultural and philosophical interpretation, this study offers a fresh approach to comparative dance philosophy, providing valuable insights for the reinterpretation of traditional aesthetics in modern choreography.

In 1948 Sartre wrote an essay about the absolute space in Alberto Giacometti’s sculptures. This notion of absolute space is also used by Gilles Deleuze, inspired by the art critic and philosopher Henri Maldiney, in his approach of the notion of essence in Spinoza. In the first part of this article, I explain what this absolute space is about, and how it helps us to better understand Spinoza’s theory of the relation between essences and existence of modi in their relationship with—and dependency of—the substance. In a second part, I explain Sartre’s notion of absolute space in order to illustrate his inversion of the relation of essence and existence, and what this inversion means on a metaphysical level. I conclude with the suggestion that Sartre’s early philosophy and his notion of absolute consciousness and freedom can be interpreted as a kind of Spinozism, stripped of its essences.

Love’s Movement, Love’s Gift [...]

This paper aims to provide an in-depth and detailed overview of the relationship between language and cognition in Pāli Buddhist texts. These reflections will touch on several fundamental themes, such as the role of signs in structuring cognitive processes and semiosis as a force linked to the proliferation of concepts and percepts, whose organization underlies the constitution of a shared and partly subjective “world”. The paper will engage with linguistics, semiotics, and biosemiotics in order to acquire a vocabulary capable of better understanding the Buddhist reflections on these issues, and, where possible, it will also offer a genealogical inquiry that explains why the theme of language takes on the pivotal role it holds in Pāli Buddhism.

The Diamond Sutra and Lacanian psychoanalytic theory, though grounded in distinct traditions, converge in their critique of the substantial “self,” revealing it as a fantasy produced by symbolic or conceptual structures. The Sutra dismantles attachment to “name-and-form,” asserting that realizing emptiness (śūnyatā) entails realizing non-self (anātman). Lacan, through the mirror stage, the Symbolic Order, and the Real, exposes the subject’s alienation within language, where desire continually circles around a constitutive lack. Both disclose that symbolic systems simultaneously generate and obscure reality. Practically, the Diamond Sutra prescribes the letting-go of all attachments—“letting the mind function without abiding anywhere”—while Lacan’s ethics of “traversing the fantasy” calls for confronting one’s fundamental lack and assuming responsibility for desire. By juxtaposing their approaches to the deconstruction of ego-fantasy, critique of symbolic mediation, and transcendence of illusion, this paper illuminates a shared insight into the interrelation of desire, language, and the real.