Semiotic Constraints of the Biological Organization 217through imposing social constraints on it. The realization of an external world for a social
being appears when the image of the other, who initially is identified with the Mother (upon
birth – in the biological imprinting), becomes related to another object in whom the earlier
identification is reflected, i.e., the symbol of the Father. The Oedipus complex arises as a
result of this identification. Thus the inclusion of the external world comes into the semiotic
structure with the symbol of father. While in the structure of the Oedipus complex, the symbol
of father prevents the total possession of mother, this is equivalent to the selection of
meanings from the unconscious. The allotment of unconscious events by the values is an
action of a semiotic nature. Initially associated with Father, the 'Symbolic' (Lacan, 2006) or
'Super‐Ego' (Freud, 1976) represents an external reality, which is always present as a sign
(determinant) being absent in a given moment as a material object. It selects meanings from
the unconscious which can be named herewith in this respect as a ̳Speech of the Other‘
(Lacan, 2006).
Thus, in the structure of the social subject, the Symbolic is equivalent to the Name of
Father in the Oedipus Complex, representing an external determinant of the social behavior,
which means that the structure of the subject includes a symbol which designates some
external reality. Initially it is identified with the father who selects meanings from the
unconscious and who allots Ego by a certain name (defines Ego semiotically). The External
as it is, being the Symbolic in the advanced cultures, corresponds to the inclusion of the actual
infinity in its symbolic form into semiotic structures. The existence of the unconscious (or
Real, according to Lacan, i.e. of the substrate on which the psychological semiotic structure is
unfolded) and of the Symbolic implies the urgency of the third component of the structure of
subject which is named by Lacan as the Imaginary. The external world in the structure of the
subject is therefore subdivided into the symbolic reality and the non‐structured, or 'material',
reality. The Freudian trinitary structure of psyche resembles the trinitary structure of a
biosystem suggested by Rosen. In Rosen‘s terms, the unconscious (Id) refers to the M-set, the
symbolic (Super-Ego) refers to the R-set, and the imaginary (Ego) refers to the Organizational
invariance. The Freudian structure, therefore, manifests a realm which is based on the ground
provided by the biological reality.
Initially (as in the ethological imprinting), the biological subject associates itself with its
mother, and the ethological biosemiotic structure does not include the 'Super-Ego', therefore
the biological subject is essentially non‐separable from the external world. Strictly speaking,
the subject in the biosemiotic system is still not the Ego. The Ego appears as a projection of
the Super Ego onto the unconscious, which forms a gap between the lust and the object of
external world. The structure of subject, being initially the structure of the Oedipus Complex,
means the potential inclusion of the entire external world into the semiotic system, i.e. the
Umwelt (the internalized external space) acquires the ability of infinite expansion. Just that
means the origin of consciousness, as this structure really permits the inclusion of other
subjects into its semiotic relations.
The Oedipus Complex contains a replaced object. The Father is absent and at the same
time is present (as a symbol). The existence and the non‐existence are present simultaneously
in one sign. The essential reflections of a human person, particularly the feeling (reflection) of
his own finiteness, are based on this structure; nevertheless this structure contains also the
possibility of reconciling the contradiction. The absence (non‐existence) and the presence
(existence), coincided in the same symbol, provide the combination of different levels in one
object. The structure of the social sign therefore contains non‐existence, which divides the