A presentation given during iConference 2010 at the University of Illinois, Urbana-Champaign,
Feb. 3-6. A critical look at the nature of tags as collaborative, their social and cultural dimensions, the tri-concept relationship from which semantic emerges, and some descriptions of the ontological nature of tags and implications for future tagging analysis and understanding.
1. The Ontology of Tags
David J. Saab
College of Information Sciences and Technology
The Pennsylvania State University
dsaab@ist.psu.edu
iConference 2010
University of Illinois,Champaign-Urbana
February 3-6
2. iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
3. Tags & Tagging
• Is it really “collaborative”?
• What is their cultural nature?
• Semiotics...or semantics?
• ...the ontology of...
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
4. iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
5. iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
6. Being cognition conceptualization
•Personal
cultural cultural schemas
culture emergence •Conceptual
environment experience
folksonomies formal ontology •Non-hierarchical
globalization granularity
Heidegger identity indigenous
•Vocabularies
information interoperability IST
knowledge language metaphor
narrative networks ontologies •Shared
ontology perception
phenomenology philosophy •Stable
schemas sdi semantic web semantic
networks semantics sharing •Power Laws
social network spatial structure
tagclouds tagging tags •“Collaborative”
taxonomies technology TEDTalks
thesis truth understanding values
visualization
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
7. Being cognition conceptualization
•Personal
cultural cultural schemas
culture emergence •Conceptual
environment experience
folksonomies formal ontology •Non-hierarchical
globalization granularity
Heidegger identity indigenous
•Vocabularies
information interoperability IST
knowledge language metaphor
narrative networks ontologies •Shared
ontology perception
phenomenology philosophy •Stable
schemas sdi semantic web semantic
networks semantics sharing •Power Laws
social network spatial structure
tagclouds tagging tags •“Collaborative”
taxonomies technology TEDTalks
thesis truth understanding values
visualization
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
8. iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
9. Lambiotte & Ausloos 2005
Kipp & Campbell 2006
Santos-Neto, Ripeanu & Iamnitchi 2007
Schmitz 2006
“collaborative”
Jäschke, et al. 2007
Choi & Lui 2006
Capocci & Caldarelli 2007
Cattuto, Loreto & Pietronero 2004, 2007
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
10. iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
11. Personal use,
personal vocabulary
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
12. Personal use,
Social environment
personal vocabulary
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
13. Personal use,
personal vocabulary
Personal becomes shared
Social environment
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
14. Personal use,
personal vocabulary
Social environment
Personal“collaborative”?
But is it becomes shared
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
15. Personal use,
personal vocabulary
Social environment
Personal becomes shared
But is it “collaborative”?
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
16. iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
17. Collaborative implies…
...working together with a
shared understanding
towards some goal—that
there is active, focused, and
agreed upon intent and
supporting structure among
a group of persons to
achieve a specific goal or
set of goals.
(Wood & Gray 1991; Hvienden 1994, Saab et al. 2008)
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
18. Collaborative implies…
...working together with a
shared understanding
towards some goal—that
there is active, focused, and
agreed upon intent and
supporting structure among
a group of persons to
achieve a specific goal or
set of goals.
(Wood & Gray 1991; Hvienden 1994, Saab et al. 2008)
...a single culture
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
19. iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
20. Collective Collaborative
Shared Shared
Vocabulary Conceptualization
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
21. Collective Collaborative
Shared Shared
Vocabulary Conceptualization
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
22. Collective Collaborative
Social Cultural
Shared Shared
Vocabulary Conceptualization
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
23. Collective Collaborative
Social Cultural
Shared Shared
Vocabulary Conceptualization
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
24. Collective Collaborative
Social Cultural
Shared Shared
Vocabulary Conceptualization
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
25. Collaborative
Cultural
Shared
Conceptualization
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
27. • Emergent
• Intrapersonal schemas
• Extrapersonal
structures
Cultural • Semantic
• Shared ontologies
• Multiple cultural
identities & perspectives
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
28. iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
30. Emergent Culture Model
Schemas
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
31. Emergent Culture Model
Schemas
Personality Traits
Organizational
Dimensions
Dimensions
National
Culture
Culture
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
32. Emergent Culture Model
Schemas
Struc
ture
Personality Traits
Organizational
Dimensions
Dimensions
Entity
National
Culture
Culture
Phenomenon
n t
Conte
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
33. Emergent Culture Model
Schemas
Struc
ture
Personality Traits
Organizational
Dimensions
Dimensions
Entity
National
Culture
Culture
Phenomenon
n t
Conte
truc tures
er s onal S
Extrap
che mas
er s onal S
Intrap
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
34. Emergent Culture Model
Culture
Emergence
Schemas
Struc
ture
Personality Traits
Organizational
Dimensions
Dimensions
Entity
National
Culture
Culture
Phenomenon
n t
Conte
truc tures
er s onal S
Extrap
che mas
er s onal S
Intrap
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
35. Emergent Culture Model
Culture
Emergence
Schemas
Struc
ture
Personality Traits
Organizational
Dimensions
Dimensions
Entity
National
Culture
Culture
Semantic Tags
Phenomenon
n t
Conte
truc tures
er s onal S
Extrap
che mas
er s onal S
Intrap
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
36. iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
37. • Ontic
• Semiotic
• User-Resource-Tag
• Convenient for data
Social mining (Hotho et al. 2006)
•Semantic?
• Lexical, not conceptual
• Dominant cultural
group
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
38. iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
39. user
Semiotic
resource
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
40. user
Semiotic
resource tag
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
41. user
Semiotic
resource tag
(signified) (signifier)
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
42. user
Tri-Concept semantics
Relationship
resource tag
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
43. user
Tri-Concept semantics semantics
Relationship
resource tag
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
44. user
Tri-Concept semantics semantics
Relationship
resource tag
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
45. user
semantics
Cultural
resource tag
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
46. all users
Social
No shared
resource conceptualizationall tags
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
47. Culture
Emergence
Schemas
Struc
ture
Personality Traits
Organizational
Dimensions
Dimensions
Entity
National
Culture
Culture
Semantic Tags
Phenomenon
n t
Conte
truc tures
er s onal S
Extrap
che mas
er s onal S
Intrap
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
48. Social Approach
Culture
Emergence
Schemas
Struc
ture
Personality Traits
Organizational
Dimensions
Dimensions
Entity
National
Culture
Culture
Semantic Tags
Phenomenon
n t
Conte
truc tures
er s onal S
Extrap
che mas
er s onal S
Intrap
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
49. Social Approach
Struc
ture
Entity
Semantic Tags
Phenomenon
n t
Conte
truc tures
er s onal S
Extrap
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
50. Struc
ture
Entity
Semantic Tags
Phenomenon
n t
Conte
truc tures
er s onal S
Extrap
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
51. Semanticity requires...
Culture
Emergence
Schemas
Struc
ture
Personality Traits
Organizational
Dimensions
Dimensions
Entity
National
Culture
Culture
Semantic Tags
Phenomenon
n t
Conte
truc tures
er s onal S
Extrap
che mas
er s onal S
Intrap
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
52. Semanticity requires...
Culture
Emergence
Schemas
Semantics
Struc
ture
Personality Traits
Organizational
Dimensions
Dimensions
Entity
National
Culture
Culture
Semantic Tags
Phenomenon
n t
Conte
truc tures
er s onal S
Extrap
che mas
er s onal S
Intrap
iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
53. iConference 2010, Feb 3-6 The Ontology of Tags University of Illinois, Champaign-Urbana
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture (conceptual associations) of our cognition and allow us to evoke our ontological conceptualizations from any starting point. This, in my opinion, makes tags and tagging systems very powerful--the ability to evoke our ontological conceptualizations from multiple starting points.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer. The issue of polysemy, in other words, cannot be sorted out through manipulation of the tags themselves.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS (or a picture of it on Flickr) as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, to overcome the difficulties of polysemy, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture (conceptual associations) of our cognition and allow us to evoke our ontological conceptualizations from any starting point. This, in my opinion, makes tags and tagging systems very powerful--the ability to evoke our ontological conceptualizations from multiple starting points.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer. The issue of polysemy, in other words, cannot be sorted out through manipulation of the tags themselves.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS (or a picture of it on Flickr) as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, to overcome the difficulties of polysemy, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture (conceptual associations) of our cognition and allow us to evoke our ontological conceptualizations from any starting point. This, in my opinion, makes tags and tagging systems very powerful--the ability to evoke our ontological conceptualizations from multiple starting points.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer. The issue of polysemy, in other words, cannot be sorted out through manipulation of the tags themselves.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS (or a picture of it on Flickr) as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, to overcome the difficulties of polysemy, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
Folksonomies: collective tags that arise from many users tagging a resource on the web; they are often portrayed as tagclouds, which account for the frequencies of each tag in relation to the resource object, and which are known as broad folksonomies (del.icio.us); there are also narrow folksonomies where tag frequencies are irrelevant (Flickr)
Personalized semantics: Tags reflect the personalized semantic connections that people use to classify a particular entity, resource or phenomenon. They are used to facilitate recall of information that don’t require the learning of a taxonomy--a hierarchical classification structure devised by an expert.
Non-hierarchical: tags are aggregated into tag sets, but don’t have a hierarchical structure as do formal classification systems like taxonomies. Rather, they reflect the connectionist architecture of our cognition and allow us to evoke our ontological conceptualizations from any starting point.
Shared vocabularies: because we live as cultural beings, we share intrapersonal schemas, and as language is a primary form of communication for us, we co-create a shared vocabulary that allows us to access our shared schemas. This sharedness of tags makes them a dimension of the cultural.
Tags form the entry points into the complex cognitive networks of schemas. These networks of schemas are the ontological conceptualizations we hold as part of our being, they lend meaning to our experience and facilitate understanding, which is the basic way of being for Dasein.
It’s important for us to understand, however, that although we might share the same lexicon, we don’t necessarily share the same semantics associated with that lexicon. My use of the tag “ontology” as a philosopher would entail a different conceptualization than a computer scientist using the same tag, for example. Or the use of “class” by an ontologist is completely different than that of a teacher or that of a java programmer.
Moreover, we might employ different cultural identities in tagging an entity or phenomenon and use seemingly contradictory tags for it. Two hunters might tag a geographic area within a GIS as “exciting” or “challenging,” but one of those hunters using his identity as a father might also tag it “dangerous” or “to_avoid” to make it clear that it is not a place he’d want his children to go.
In order to properly interpret the semantics of a tag, we need to understand the perspective from which it is offered, i.e., the cultural identity and associated schemas of the person creating it.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.
What is culture?
Culture, as we said, is an emergent phenomenon, arising from the interplay of intrapersonal schemas and extrapersonal structures.
As Dasien we have these ready-to-hand ontological conceptualizations that exist as integrated networks of cognitive schemas.
They derive from regularly patterned experiences in the world in which we are continually immersed and help us to make meaning of it. These patterns are shaped by our cultural experiences--as parts of nations, societies, organizations, families, and other identities we adopt as part of our shared experiential contexts. Taken together, our cognitive and cultural schemas are said to be intrapersonal.
These patterns of schemas help to focus our attention during experience. As we encounter extrapersonal structures within the world, our intrapersonal schemas make salient different dimensions of the entity or phenomenon. We see the phenomenon as having particular structural and content qualities. These qualities are not completely separate from the entity or phenomenon, but they are the ones we’ve learned to pay attention to in order to understand and make meaning of it. These are the extrapersonal structures of the world.
It is in this interplay that culture emerges. Culture doesn’t exist solely as intrapersonal schemas nor as extrapersonal structures, rather as the emergent and experiential interaction of the two.
So where do tags fit in this model? Tags exist as extrapersonal structures that evoke intrapersonal schemas, like content and structure, and connect us with the entity or phenonmenon in an experiential context. Tags create an entry point into and activate the complex ontological conceptualizations we hold as schemas. Tags are signs--they are ontic, the everyday and instantiated representations that serve as indicators to the ontological.