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Theory change is a slow, tortuous process. Problems associated with how we communicate ideas and how these ideas are received by our peers become catalysts for change in how we ourselves perceive and sanction what the discipline is capable of doing. Some parts of semiotics, and particularly biosemiotics, have come under critical scrutiny because of their heavy commitment to Peircean philosophy, but at the same time, the contributions of Peircean philosophy are almost impossible to discount. The ripples of this situation are quite visible in the emergence of code biology as a post-semiotic research programme. Yet there is a general balance between those who do not put that much stock in Peircean concepts and those who cannot conceive semiotics without these. This paper will ask whether a biosemiotics after Peirce is possible at all in the sense of acknowledging Peirce’s contributions to the field while also taking to heart the criticisms raised by those skeptical of the implications of Peircean semiotics. While the answer is most likely positive, it depends on what background our concept of meaning relies on and how it may bleed into the other areas of semiotics that biosemiotics may claim a stake on. Being able to discuss potential theoretical distinctions across semiotics while also allowing communication between the areas caught in this differentiation will be crucial for the health of the discipline as the gap between theories becomes more profound.

We propose a semiotic framework to underpin a posthumanist philosophy of education, as contrasted to technological determinism. A recent approach to educational processes as semiotic phenomena lends itself as a philosophy to understand the current interplay between education and technology. This view is aligned with the transhumanist movement to defend techno-scientific progress as fundamental to human development. Particularly, we adopt a semiotic approach to education to tackle certain tensions in current debates on the human. Transhumanism scholars share the optimistic belief that there is no limit to how the ethical use of technology can help alleviate suffering and increase our health and wisdom. From this perspective, it appears possible to acquire capacities that require rethinking the notion of human altogether. For others, this undermining of essentialist concepts of humanity entails serious risks, especially related to ethical egalitarianism. We adopte the perspective of edusemiotics, a framework that brings together semiotics, educational theory and philosophy of education. As a theoretical-practical framework, edusemiotics affords a hermeneutic and semiotic method for our approach. Peirce's logic of signs is used to analyze socio- educational interactions as environmental. We observe two lines of thought. On the one hand, technological transhumanism enhances Cartesian mind--body dualism. On the other hand, philosophical posthumanism seeks to overcome this dichotomy. The former proposal construes human transformation as an artifactualization derived from techno-scientific enhancements. The latter position proposes an integrative posthumanism, capable not only to include edusemiotic theory but also to rethink the concept of learning as mutual to that of human.