Depar ting from estimations of existential universes of animals (umwelt) and humans ( Lebenswelt and Dasein ), this paper observes a number of views on the subjective experience, or modelling systems of reality, developed in the philosophy of nature and culture. The first part examines how the semantic relationships of nonhuman and human organisms with their environments are outlined in phenomenology as a study of individual experience from a subject-oriented perspective. Respectively, animals are admitted to have meaningful relations with actual things in observable reality through an outward extension of their bodies, but they are stated to lack direct access to things in themselves and to their various forms of being, because they cannot transcend the imprisonment in their surroundings. In the second part, exposing the mundane background of semiotic phenomenology, the existence modes of animal and human subjects are considered in terms of being-in-the-world as immanence and being-for-the-world as transcendence. Immanent subjects are seen as existing in their environments and transcendent subjects as being able to go beyond their Lebenswelten . In keeping with positively marked or unmarked interpretations of existence and life in the subjective universes of humans and animals, made by other philosophers and psychologists, the author arrives at a conclusion that the extension of the study of reality and the world might enrich the framework of existential semiotics if the organisms’ relations to the world they dwell in were considered from the viewpoint of their becoming in the world and the becoming of the world as a result of their interactions.

中文翻译：

---

通过主观现实体验的镜头看到的乌姆韦尔特，勒本斯韦尔特和达塞因

与对动物（umwelt）和人类（Lebenswelt和Dasein）的存在宇宙的估计不同，本文观察到了关于自然和文化哲学中发展的主观体验或现实建模系统的多种观点。第一部分探讨了现象学中非人类和人类有机体与其周围环境之间的语义关系，这是从面向主题的角度研究个体经验的方式。分别地，动物被认为通过其身体的向外延伸而与可观察到的现实中的现实事物具有有意义的关系，但是据称它们缺乏直接接触自身和各种形式的存在的机会，因为它们无法超越人类的监禁。他们的周围。在第二部分中 揭露了符号学现象学的平凡背景，动物和人类主体的存在方式被认为是“在世界上”是内在的，而“在世间”则是在超越。内在的主体被认为存在于他们的环境中，而超越的主体被认为能够超越他们的“ Lebenswelten”。与其他哲学家和心理学家对人类和动物的主观宇宙中存在和生命的正面或非正面的解释保持一致的时候，作者得出的结论是，对现实和世界的研究的扩展可能会丰富对人类和动物的研究框架。如果从生物在世界中的存在以及由于它们的相互作用而在世界中的存在的角度考虑生物与它们所居住的世界的关系，则该符号是存在符号学。