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the Tao Te Ching [385], where the word “way” is the English translation

of the Chinese character, “Dao” or “Tao”.

Something undifferentiated was born before heaven and earth still and

silent, standing alone and unchanging, going through cycles unend-

ing, also to be mother to the word. I do not know its name; I label it

the Way. (10.26)

That is, based on Statements (10.25) and (10.26), I infer that

The Signless or the Dao is the origin of all signs. (10.27)

This Statement may represent the logical convergence of Peircean

semiotics and the Daoist philosophy, if it can be assumed that the nine

types of signs, originally proposed by Peirce, can be extended to include

the Singless as indicated in Statements (10.23) through (10.25) and

detailed in Section 6.6 based on the quark model of signs.

10.10 Cybersemiotics

S. Brier constructed a comprehensive theory of life world called “cyber-

semiotics” by integrating information theory or cybernetics, first-person

consciousness, and Peircean semiotics [405, 406]. His cybersemiotics is

symbolized by the so-called the “cybersemiotic star” (CS) consisting of

the four nodes/vertices labeled energy, life, consciousness, and meaning

(see Figure 10.14). This diagram is strikingly similar in structure to the

“semiotics of life” theory depicted as the gnergy tetrahedron (GT) [7] as

shown in Figures 10.15 and 10.16. Both the CS and GT diagrams contain

four nodes with similar names as evident in Table 10.7. The four nodes of

the gnergy tetrahedron labeled 1 through 4 can be shown to “cover” the

four nodes of the CS but not vice versa. For example, matter covers life,

indicating that matter is necessary for life but life is not necessary for mat-

ter, since there is matter that is not a part of living organisms. For this

reason, in mathematical terms, cybersemiotics can be viewed as a surjec-

tive co-domain of the gnergy tetrahedron, or cybersemiotics can be

viewed as a function of the gnergy tetrahedron. One consequence of this

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