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There exists a universal ecology-based stratification of levels of activity and meaning-making in human societies, a stratifying architecture that determines existing levels of social experience, types of sign functions and semantic functions in language, and finally the mental principles of human subjectivity. The planetary ecology of civilization is therefore constitutive of human semiotics. The following is a short outline of a theory of meaning based on these observations.

AbstractIn this paper, I propose an overall model of the semantic and semiotic functions of money and capital forms based on an ecological view of human activity and a theory of the origin of money (coined precious metals). The

AbstractThis note offers a summary of my account of money origins, a reflection on the use of blending models, a reminder of Mauss' important analysis of symbolic exchange, and again an insistence on ecology.

AbstractThis note aims at clarifying the relation holding or not holding between deixis and indexicality, and then at elaborating a new model based on the Danish semiotic enunciation theory that could also account for reference. The "mystery" in question is the mysterious fact that the

Abstract
The text proposes a structural narrative reading of José Antonio Primo de Rivera's falangist discourse and shows how its thinking is based on spatial and dynamic imagination and a particularly strong sacrificial nationalist motif. It further suggests that the symbolic dimension in its nationalism constitutes a driving emotional force to be found in all nationalisms. Falangism was a religious version of fascism, famous for becoming the official ideology of Francoist Spain; but it shared with all militant national political forms of thinking the emotionally compelling mystique: the feeling of a spiritual essence and force emanating from a beloved land and conveying existential identity and value to its subjects, thus justifying and calling for committed violent and sacrificial acts that override ordinary systems of lawful behavior.

Abstract
Ontologically, Baruch Spinoza and Rene Descartes take significantly different stands on truth, mind and meaning. It this respect, the latter can be regarded as the founder of modern epistemology, phenomenology, and scientific thinking. Nevertheless, Spinoza's mysticism and resounding Spinozist rejections of Cartesian rationalism can be found at the root of modern analytic philosophy and, even more surprisingly, in most basic assumptions of current cognitive science. The main issue of this "metaphysical" debate is the status of mind, consciousness, mental representations, truth, and meaning in general, and therefore the debate concerns the possibility of a cognitive semantics.