Back The Mountain in the Sea
Chapters (58)
  1. Copyright Notice
  2. Dedication
  3. I Qualia
  4. Chapter 1
  5. Chapter 2
  6. Chapter 3
  7. Chapter 4
  8. Chapter 5
  9. Chapter 6
  10. Chapter 7
  11. Chapter 8
  12. Chapter 9
  13. Chapter 10
  14. Chapter 11
  15. Chapter 12
  16. II Umwelt
  17. Chapter 13
  18. Chapter 14
  19. Chapter 15
  20. Chapter 16
  21. Chapter 17
  22. Chapter 18
  23. Chapter 19
  24. Chapter 20
  25. Chapter 21
  26. Chapter 22
  27. Chapter 23
  28. Chapter 24
  29. III Semiosphere
  30. Chapter 25
  31. Chapter 26
  32. Chapter 27
  33. Chapter 28
  34. Chapter 29
  35. Chapter 30
  36. Chapter 31
  37. Chapter 32
  38. Chapter 33
  39. Chapter 34
  40. Chapter 35
  41. Chapter 36
  42. IV Autopoiesis
  43. Chapter 37
  44. Chapter 38
  45. Chapter 39
  46. Chapter 40
  47. Chapter 41
  48. Chapter 42
  49. Chapter 43
  50. Chapter 44
  51. Chapter 45
  52. Chapter 46
  53. Chapter 47
  54. Chapter 48
  55. Epilogue
  56. Acknowledgments
  57. A Note About the Author
  58. Newsletter Sign-up

Altantsetseg was grinning: an eerie square of teeth in that scarred face. A joke. She was telling a joke. It was almost impossible to discern the humor, between her flat affect and the modulated, inaccurate translator.

“Very funny. But in fact, the smiley face is a good example. Because, you see, that’s the core of the problem. What we are looking for is a symbol that has a root in reality. What would be its iconic or indexical base? We humans do see a smile in this figure. Because that’s one of our species’ most important indexes. A smile indicates happiness, friendliness, openness.”

“Means stupidity,” Altantsetseg interrupted. “In my culture. Simpleton smile without reason. Or American.”

“Right. And that’s another good example of a problem: cultural valence. The meaning of a smile isn’t universal. It can indicate embarrassment in some cultures, for example. But that’s not the point. The point is that we see a smile here because it has a relationship to the human face and the expression it can make. But the octopus doesn’t have a face like ours. That’s one of the things that is making it so hard for us to understand them. Their whole physical base is different from ours. We need to figure out the base set of metaphors from which they would build.

“But then, in that documentary—I saw it. I recognized it. It’s everywhere. What we are looking at, in that ‘smiley face,’ is an octopus’s garden: it’s the barrier of objects the octopus places outside the entrance to its den, the crescent of stone and shell the octopus uses to disguise and protect the entrance to its home. And it connected for me: That symbol is the line between inside and outside. Between home and the world. And this one,” she said, flipping back to the first page and stabbing her finger onto it,

“… could be a compound figure, with the barrier of home represented by the crescent, and the arrow leading away from it. It’s not ‘down,’ like I had originally thought it might be—it’s ‘out.’ Toward the tips of the tentacles. Away from eyes and mouth. Away from the center, out beyond the barrier of the garden.”

“Get out of my house,” Evrim said.

“Yes. Something like that. So—the last time we sent the submersible down to the shipwreck, when the octopus almost took it and smashed it? Like Altantsetseg said, I was hoping that the octopus would follow the submersible back here. Would connect it with us, here in the hotel—see that it was related to us and begin to watch us. And today, I went down to the beach and made my symbol.”

“Come in,” Evrim said.