Western ontology has traditionally focused only on human experience. This paper argues that a biocentric ontology can be built on Uexküll's Umwelt theory, which expands the study of experience beyond humans. Drawing on Thomas Nagel, the author suggests that some lifeforms may be entirely unimaginable to us, and this view is compatible with Umwelt theory. The paper advocates for a biosemiotic possibilism, urging that claims about universal characteristics of living beings be avoided; instead, statements should be limited to life as we know it.
Stasiosemiotics merges the concepts of stasis (social division and temporal suspension) with semiotics to study sign systems whose meaning is deeply layered and temporally stratified. Although semiosis is inherently continuous and infinite, the paradoxical notion of semiostasis provides a method for examining complex objects like phantasms and political fictions, which Guattari calls 'group phantasms.' These act as meaning condensers involved in social subjectivation and alienation. Drawing on Deleuze and Guattari's semiotics, political philosophy, anthropology, and poetics, stasis is understood politically as civil strife and aesthetically as ecstatic standstill. The approach aims to virtually suspend semiotic motion to investigate sign formation and operation, with ethical consequences for consciousness of habit and implications for radical politics.