State-of-the-art end-to-end encryption (powered by the open source Signal Protocol) keeps your conversations secure. We can't read your messages or listen to your calls, and no one else can either. Privacy isn’t an optional mode — it’s just the way that Signal works. Every message, every call, every time. (Signal Web Homepage).
signal (n.) late 14c., "visible sign, indication" (a sense now obsolete), also "a supernatural act of God; a device on a banner," from Old French signal, seignal "seal, imprint, sign, mark," from Medieval Latin signale "a signal," from Late Latin signalis (adj.) "used as a signal, pertaining to a sign," from Latin signum "identifying mark, sign" (see sign (n.)). The restricted sense of "conventional or agreed-upon sign" (to commence or desist, etc.) is from 1590s. The meaning "modulation of an electric current" is from 1855, later applied to electromagnetic waves, hence the use of signal in radio (later television) broadcasting (1923). The railroad signalman is attested by 1840.
signal (adj.) "remarkable, striking, notable," 1640s, an irregular adoption (by influence of the noun) from French signalé, past participle of signaler "to distinguish, signal" (see signal (n.)). The notion is "serving as a sign."
signal (v.) 1805, "make signals to," from signal (n.). Related: Signaled; signaler; signaling. The earlier verb was signalize. (Etymonlgy online)
What I am interested in is the semiotics of signal. By signal here I mean the enterprise under the name of which communications services are offered (Signal Web Homepage). Yet THAT Signal (corp) can be disaggregated in a number of ways that help understand THE signal and signalling in contemporary social (institutional) relations. Disclosure: I have a Signal account; virtually everyone I know
has or has access to a Signal account. But I am not a high State
official. Nor do I occupy a position in which some sort of
sophistication in the ways of statecraft, or if not that, then at least
someone ensuring some reasonable measure of protection for sensitive
conversations. Nor do I have any interest on either assuming such
position or worrying overmuch about those who do. They are driven by
their own demons, which I think are demons enough for a lifetime and
which are shared with a sometimes not so grateful Nation; mine are my
own.

Perhaps it is easiest to start with the appropriation of the WORD (signal) by Signal (the enterprise) and its connection to a much more significant set of means and actions that it leverages (appropriates. perhaps but not in a legal sense).
Signal is a signifier--that is, the signal (the word) describes an object (the enterprise) which also embeds in its name (the way it presents itself to others) another object (the signal itself). The signal (itself) signifies (gives meaning to) (1) the
forms of communication Signal (the enterprise) seeks to sell, (2)
signifies the action of transmitting other objects (communication) in particular ways that may enhance the ability of Signal (the enterprise) to to sell signal (the means of communication) by offering access to its signal (the forms and acts of transmission); and (3)
the objects transmitted (emojis, text, video, etc.). Thus signal is not merely communication itself (the object/purpose), but also its means. All of this signification points to the larger context of signal--its
signalling to social collectives (States, enterprises, people, etc.) of the creation and operation of virtual structures through which individual and the collectives they create may digitize themselves and through the means (digitalization) of the proprietary signal controlled by Signal (the enterprise) operate as virtual representations of their (true?) selves. In this sense one considers the signalling of the signal through the "enterprise" that calls itself Signal, not just in its communication but in the virtual construction of a reality that communication was meant to convey. The Signal (enterprise) logo gets at all of this nicely-- a textual descriptor by way of a name and then a well known image of a communication "bubble, standard in cartoons, but this one is covered in blue, so the text cannot be seen, and the bubble itself is a set of dashes--lines with spaces between them, all of which is attributable to an unattributed speaker.
The genesis of this interest in signal, of course, is scandal.
A double scandal.
The first is the widely publicized use of Signal by the highest officials in the United States to engage in some sort of clubby-clubby dialog connected to the bombing of irritating opponents with a bad habit of blowing up stuff that does not belong to them in the name of a conflict with which they have little connection--except perhaps to finish the job of ethnic cleansing and population transfer that began decades ago to make Yemen Jew free. Car service--with the tab paid by the United States (the old fashioned protocol)--was out of the question; some of the members of this pop-up club were traveling. And traveling precisely in the sort of places that tends to listen in on conversations--especially juicy ones about bombing stuff by their (fren)emies.
This was the scandal of the choice of signal.
That, of course, was not entirely the problem that prodded scandal (though perhaps it might have on its own). Rather it was the choices made in deciding who was invited to this pop-up club (no one invited me, to my chagrin). Perhaps it is the celebrity culture that marks out times; perhaps it was carelessness; perhaps it was a strategic performative moment--who knows, one cannot get into the heads of high officials (nor might one strongly wish to decline if offered the chance to do so, Republican or democrat, they are on this level likely indistinguishable). The scandal was the invitation extended to the editor in chief of a sometimes not too friendly U.S. publication, The Atlantic, to join in (The Trump Administration Accidentally Texted Me Its War Plans).
The second was to blame the object of the scandal for the political scandal that emerged from the first scandal. These sorts of consequential scandal are not uncommon; one learns them as a toddler, and sometimes from parents, friends or trustworthy individuals who stand in and embody the great social virtues of a place and time. That reflex is always, always, a great sign of character (though the times dictate in what direction that judgment of character flows). In any case in this context, that reflex on steroids. Steroids, of course, are sometimes said to make people paranoid, and sometimes aggressive. And yet what a glorious display of the virtues of office (Trump Calls Signal Leak Fallout a ‘Witch Hunt’; The Trump administration deflects blame for the Signal leak at every turn).
President Trump told reporters on Wednesday that the fervor over the Atlantic’s article was “all a witch hunt,” suggesting that perhaps Signal was faulty, and blaming former President Joseph R. Biden Jr. for not having carried out the strike on Yemen during his administration. . .Mr. Trump has insisted that no classified information was shared among the members of the group, including the editor of The Atlantic, Jeffrey Goldberg — and that it wasn’t uncommon for members of the government to use Signal for official business.But he has also spent a lot more energy disparaging Mr. Goldberg and The Atlantic than defending his national security officials.“I happen to know the guy is a total sleazebag,” Mr. Trump said of Mr. Goldberg on Tuesday, speaking to reporters from the Cabinet Room. He added: “The Atlantic is a failed magazine, does very, very poorly. Nobody gives a damn about it.” (The Trump administration deflects blame for the Signal leak at every turn)
Perhaps President Trump is correct--"Nobody gives a damn about it." (Ibid.). Perhaps it might better have been put in the subjunctive case--nobody ought to give a damn about it. What the "it" is of course matters. Certainly the President appears not to have meant the use of Signal (the enterprise) to signal (communicate) about specific actions undertaken by U.S. officials. Perhaps he has forgiven his officials for the faux pas of inviting a much unbeloved journalist to the signal party. Or perhaps President Trump means that one ought to follow his guidance and leadership on what one is or ought to "give a damn" about--and he would not be the first (nor the last) official to embrace that notion.
All fair, politically interesting for a news cycle, and perhaps a warning about operations in the current era, the exploitation, consideration, and instrumentalization of which I leave to others.
But that leaves more interesting questions to ponder.
Signal (the enterprise) reminds us of several elements increasingly relevant in a human world ordering that is increasing grounded in an attached detachment between "natural" and "virtual" representations of individuals, collectives, and their interactions. The problem is especially acute with the (mentally) aged and aging, who might be tempted either see in this distinction some sort of protected magick, or who do not or do not care to understand. In the first sense the detachment produces an unreality about the nature, characteristics and pathways that arise from the structural coupling of "natural" and "virtual" spaces; in the second sense the conflation of "natural" and "virtual" create unrealistic expectations about the way that either or both work. All of this signals a set of cages of cognition that make possible the (thoughtless in the sense that thought is necessary given the conceptual premises that guide decision making and their risk/reward calculus) decision first to engage in public (political/policy) activity through private (commercial) mechanisms. Privatization is an increasingly muscular reflex.
Privatization signals some sort of currently positive public virtue. Still the separation between the governmental and market spheres in some ways mimicks that between the "natural" and "virtual" ones. When the state goes to market it becomes a consumer, like any other consumer, within the spaces made available by providers. It is not in control. The State here is certainly signalling, but it is signalling through Signal. In the engagement with the virtual spaces in which the State must operate, it may be worth considering what platforms it wishes to use both to create and engage in its activities when it operates as its "virtual" self. To that end, the constitution of Signal (the enterprise) becomes an important element (
'The Soulful Machine, the Virtual Person, and the “Human” Condition', International Journal for the Semiotics of Law"). Signal (the enterprise) serves as a platform, but one deeply embedded within its own networks of technology, regulation, control, and action. All of that is manifested in the natural world as well as in its virtual forms.
Signal (form of communication). Signal (the enterprise) offers a signal. But what the signal communicates are signs and artifacts that are themselves inscribed on the spaces within which the virtual can operate. In this case, Signal (the enterprise) transmits text. But text itself is now understood as letters/words, but also images (emojis) and video (the virtualization of virtualizations). These are artifacts (objects) that acquire their own signification but which are meant to convey (or project) interpretation within the communities for which (or against which) it is produced and projected. Even the virtual (or especially the virtual) objectifies itself. Those objects, once projected, acquire a life of their own (hermeneutics is an old fashioned version of the efforts to convey, grasp, or deploy meaning). As objects, in markets, the issue of ownership becomes relevant. And with ownership the fundamental issue becomes clearer--control. To utilize Signal (the enterprise) requires the conveyance of communicative objects (the signal in text, etc.) to the enterprise. That conveyance produces residual rights in those projecting communicative objects within for the forms of communication (signal) purchased (Signal (the enterprise) is not a charitable organization) but also rights in Signal (the enterprise). Those rights (in Signal the enterprise) may be expropriated or utilized through law by other institutions with that power, or otherwise by those with the capacity to seize it. The form of communication, as property the object of which is conveyance (of the virtual), becomes an object that is itself no longer in the control of those who use the service precisely because they believe they remain in "control" of the objects (text, images, etc.) they produce and send off (signal via Signal).
Signal (the action of transmitting). "
Can't stop the signal, Mal. Everything goes somewhere. And Ι go everywhere - Mr Universe (Serenity). (here). It is well understood that security in transmitting is as leaky as "natural" communications by humans (whose compulsion to transmit thought and interaction is a function of their own strategic desires, ideologies, internal or external demons, etc.). The virtual mimicks that as well--but with a vengeance. One can be as secure as one thinks one is but the security (like nature) will find a way of overcoming itself. In this case, a "human" miscalculation (the invitation to the Atlantic). Yet virtual platforms by their nature leak. They leak because what they produce are objects. And objects once made are devilishly hard to contain, or to contain for long. And even the owners of containers, and their proprietary systems of containment--like natural jailers in ultra modern prisons--understand the illusion of control (even when from a functional perspective it works well enough. And one must not forget the human element in the construction of the virtual spaces provided by Signal (the enterprise) for a fee. In this case, of course, it was the humans who alerted the wider community about their choices for signalling (and the contents of that signalling communication) through their choices of members of the communicating community. Yet, as President Trump suggested, that is hardly the problem--it was the (human) choice that ought to be. Though in this case it merely widened the range of actors with the capacity to access the thing that Signal (the enterprise) might hasve suggested would have been harder to obtain. Signal (the enterprise)'s invitation to "speak freely" then must be understood with irony and also with caution. Signal (the objects transmitted). That leaves text, emojis etc. Here the question about the distinctions between text and human becomes acute. One might see in this episode a clear example of the problem of post-modernity on the (re)construction of the self now enmeshed in two distinct dialectics. The first is among humans and in relation to the human self and the human in community. This produces the old (and perhaps in some ways increasingly obsolete) problem of the dialectics of humanity, consciousness, cognition, communication, language and meaning that has bedeviled philosophers and others especially since the 19th century. Signal (as objects transmitted) reminds one now that the self has also been digitized (the words and emojis etc.) that serve as a virtual substitution for physical communication), and the digitized self operates in community through the digitalization of communication. That produces both its own dialectics but also its own streams of understanding, consciousness etc. What is increasingly clear is that 20th century mind bases creates a crisis where it operated in 21st century spaces but is unaware (or actively denies) the realities of the dialectics between "natural" and "virtual" communication. Society has gotten better about exploiting this (the old progressive itch to use emails etc. to cancel people, etc.). But that is purely strategic and reactive. Unlearned, still, is the perception of the communication both within natural and virtual spaces and between virtual and natural spaces. One can bluster all one wants about this, but the emerging "realities" remain indifferent to that "reaction." Squaring virtual communication with and against natural ones remains a challenge of which this scandal is merely another instance. Here squaring the stances and meaning of people, things, events, in virtual collectives (the clubby clubby conversations on Signal (the enterprise) with the more traditional and formal means of communication (or even the private ones in person) becomes both more interesting and more exploitable.
Signalling. It is with signalling that one might get to the heart of the problem, and one that humans of a certain (mental) age may not yet be prepared to grasp. Here that group pf high officials appear to have been signalling all sorts of things in, through and as Signal (the enterprise). First, of course, is the traditional human predilection for signalling "in" and "out" of a collective--a critical element in hierarchically arranged social orders. One communicates social relations by acts of authoritative inclusion and exclusion. One also opens this to error--or not (we will never really know). That was probably the most potent signal transmitted through Signal (the enterprise). Second, was the more ideologically sourced signalling of trust in and operation through private enterprises for public activity. It also signals the opposite--that the state of public communication is so corrupted that one has no choice u to undertake public business through private means. The drift of both Democratic and Republican administrations has been (with greater or lesser enthusiasm) to privatize. In this case--communication. Third, but one is also signalling power and the importance and exclusive nature of the signal--that was signaled by the choice of Signal (the enterprise), more spherically the signal (means of "encrypted" communication) that Signal (the enterprise) offered. Fourth, it also signaled solidarity--these actors conformed to the habits and expectations of the social, economic, and political classes within which they operate. That says a lot about those expectations, and not necessarily in a good way. But it was necessary; and revealing, at least of the habits, assumptions and expectations of that class. The form that this communication took, also served that signalling purpose. Fifth, it was public-private communication meant perhaps to preview and construct the essence of the communication that would then be served up to the masses for their consumption and for the more effective means of managing them and their opinions (no fault here--that seems to be the essence of hierarchically arranged communication everywhere). What makes a difference is that one can now see it in gestation and follow the pathways of its virtual construction almost in real time. That presents a challenge for the traditional arrangement of "mass line" or "popular" communication (the dialectics of communication between holders of power and those who bear the burden of the consequences). Again a manifestation of the signal in its new inter connective element between virtual and natural spaces. Sixth, the management of reality moves to a more prominent role here. One used to worry about gaslighting. But the emergence of simultaneous system of intercommunication between two self reflexive spaces for cognitive structuring obsoletes that concept where one might be able to construct realities in virtual spaces that then reframe its analog version in "natural" space.
Magritte's painting--well beloved--now might usefully serve as a way of re-imagining reality--perhaps, after all, there is no pipe. . . . And that suggests a seventh, that the illusion of communicating freely remains both alluring and a trap for those who believe it. The difference now is that the layering of constraint on free expression is now a bit denser--not just within the human realms of relations, or within the signal-consequences of speaking in virtual spaces, but in the interactions between both within a wider space of virtual-natural interaction in which management and control is also an illusion. The episode brings sharply into focus the absurdity of the current situation in which a digitized variation of the natural acquires a life of its own within digitalized platforms in which they produce, consume and are consumed in the production of others. The problem here (if problem it is) is not Signal (the enterprise), or the signal (communication, objects in communication, or its flow). The problem is the obliviousness of humans to the cognitive and operational cages within which these function and their surprise when the obvious happens. What the story reveals are layers of absurdity produced by assumptions in action that both substituted for thought and that displaced the reality that it effectively masked.
One has no idea what the participants in that happy circle of important
people thought, as they, without much thought apparently, indulged in a
collective belief in the detachment of a virtual textual world of which
they were the only participants. Perhaps they thought this was
something like a private dining room in a commercial establishment that
holds itself out as protection the privacy of clients. In the natural
world that hardly ever turns out well. In the virtual world one can't
imagine any difference--except in technique. And that is the problem.
The good folks at Mr. Waltz's virtual event embedded themselves in a
double dialectic of mimetic and iterative realities. The problem was not the gross carelessness of including the representative of The Atlantic to the "party." The problem was not the need to gather together virtually to share an esprit de corps and the satisfaction of blowing up a bit of Yemen that threatened U.S. interests. The problem was perhaps the way a merchant phenomenology (of which I have written of before) was applied to the semiotics of virtual individual and collective selves within an environment that was also a "self" (Signal (the enterprise). The merchant believes in control and ownership relations--the signal cannot be owned or control. The signal can be accessed and used to produce or consume something. And, in a sense if can constitute a force that must be appeased and to which sacrifices are offered--willingly or not.
There really is only one way to conclude--with excerpts from a short story authored by Harlan Ellison, Eidolons:
I woke at three in the morning, bored out of sleep by dreams of such paralyzing mediocrity that I could not lie there and suffer my own breathing. . . I padded through the silent house. . . Then I saw it. A web. . . Something I could not bear to see in my house. It threatened me. . . Then I killed the foaming web. . . Clean the feather duster I thought. In the back yard I moved to the wall and shook it out. Then, as I returned , incredible pain assaulted me. The cactus pus pup. . .had embedded itself in the ball of my naked right foot. . . I hated the world for placing random pain in my innocent path. I lay down and hated all natural order for a brief time. Then I fell asleep. Relieved. Boredom had been killed with the billowing web. Somehow, the Universe always provides. (Harlan Ellison, "Eidolons," in Harlan Ellison's Greatest Hits 384, 397-98 (J. Michael Stracynski (ed), NY: Union Square & Co. 2024 (1986)).