**5. Conclusion: the cognitive semiotics of meaning**

For the dualistic paradigm, meaning exists in an eternal mental domain, to which communication participants have access through their individual minds. For the embodied approach, meaning is a dynamic system in the matter of an individual brain network. For the dialogic approach, meaning emerges from interbrain synchronization. The place of meaning is neither in mental domain nor solely in neural materialization, but rather in the mutual influence between two or more cognitive systems creating an existential space of ongoing dialogs between voices that carry a positioning perspective.

This space can be viewed as an assemblage of voices in the sense of Deleuze and Guattari [42]. Assemblages bind together parts in a way that the whole creates emergent properties, while the parts sustain their autonomy; they are not fused in a single structure and can participate in the formation of other assemblages. Assemblages are also "concrete", their parts are not placeholders for others with the same structural value, they *are* the assemblage [43]. New voices can enter the dialogic space and remote ones can fall into oblivion.

The topology of assemblages is nomadic, and it is created dynamically in a self-organizing manner and captures the current positioning. Assemblages oscillate between territorialization and deterritorialization. Positioning-compatible experiences reinforce the intensity of the voice of the current positioning, while non-compatible ones question it and trigger a perturbation that can lead to a new positioning.

The challenge and the opportunity of cognitive semiotics is to describe the genealogy of meaning from the complexification of these semiotic processes.

*Where Is Meaning? Mind, Matter and Meaning DOI: http://dx.doi.org/10.5772/intechopen.100240*
