Does information depend on pragmatic factors such as a sender and a receiver? Does information involve intentionality, purport, and being desired? If the answer is affirmative, and we do not believe that it is, then a concept of information must involve an operative ontological level, which is independent of but still related to an epistemological level. The ontological level regards information in itself, by itself, its sign nature so to speak. Whereas the epistemological level regards how information is being interpreted. The reason to separate these levels here (since they in a semeiotic view interact) is for analytical purposes. However our point is that if we ignore the ontology of information we most certain end up with a constructivist view on information, a view where the concept of truth is meaningless; we have to be able to address both levels. The reason for us to accentuate this point is that within LIS we most often find the ontological level being neglected, if not fully ignored, in the end leaving us with no other level of information than the epistemological. However, by seeing information from the perspective of the philosopher C. S. Peirce's (b. 1839-d. 1914) semeiotic we can recognize both levels and hopefully offer some explanations concerning the intrinsic relation between the concepts of information, emotion and knowledge. According to Peirce, the universe as a whole is an argument (or type of sign) (CP 1.119). An argument is composed of other (types of) signs (CP 2.471) and therefore Peirce could conclude that the universe is exclusively perfused with signs (CP 5.448 n1). Regarding the universe as an argument means that Peirce believed that we in some measure can appreciate parts of the whole. Or, put in other words: the universe is intelligible and reality can be represented in true representations (signs). Information enters the universe because Peirce accentuated that information presupposes signs, and with close affinity to this the universe has an inherent potential for informativity. Methodologically speaking this involves that a universal concept of information calls for a semeiotic or a doctrine of signs as an element seen within the process of signification and meaning. The most basic of Peirce' s triadic ontological categories is the pronominal system of It (the material world of the senses); Thou (the world of mind); and I (the abstract world) (CP 2.351), which parallels the concepts of information, emotion and knowledge. We believe that there is an intricate relation between these three concepts-information, emotion and knowledge-and that they are the fundamental elements in the process of signification and meaning. Information is the catalyst for this process since, according to Peirce's first cotary proposition: Nothing is in the intellect that was not first in the senses (CP 5.181). Information always causes emotions when perceived. Information is what we use to create knowledge. And knowledge is true interpreted information. Knowledge has to be true or believed to be true by a community or else it is not knowledge. Peirce gave the following account of truth: To say that a thing is Real is merely to say that such predicates as are true of it, or some of them, are true of it regardless of whatever any actual person or persons might think concerning that truth. Unconditionality in that single respect constitutes what we call Reality. ... I call "truth" the predestinate opinion, by which I ought to have meant that which would ultimately prevail if investigation were carried sufficiently far in that particular direction. (EP 2.457-458). In this perspective man has an inherent tendency to use information and to search for truth. Why? Because man has to survive in a universe out of which he arose and of which he is part. Hence, to dismiss truth is also to dismiss reality. The concepts of truth and reality are mutual convertible concepts, and these concepts are simply and solely intended by human cognition. Hence, Peirce endorsed a strong notion of epistemology as well as ontology. Peirce was optimistic about the growth of knowledge; that we are able to know the world as it is; this is the relation between epistemology and ontology governed by the universe's own categories in which man also lives. Peirce was able to do this because according to him the universe is based on continuity and there is a continuous contact between the modes of experience/ knowledge and the modes of being. Presenting the following example, we wish to underline this continuous contact between the modes of experience and the modes of being.
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