Contemporary post-greimasian semiotics claims that premises of semiotic description of meaning are phenomenological. The source of such supposition is found with the fundamental works of Algirdas Julius Greimas. Though contemporary semioticians – representatives of greimasian semiotic school – decisively develop the relation between phenomenology and semiotics, I argue that such claim in the semiotic theory of Greimasʼ himself is more problematic that it is assumed. Both in his analysis of the form of content as well as in his notion of figurativity and also in the semiotic of passions he tried to describe how perception, i. e. sensual body, participates in the process of semiosis. The relation of the articulation of the meaning and the perception in his description raises a question: how does these two planes interact? It could be said that Greimasʼ description of how perceptual features of the natural world which we perceive as the plane of expression of this world become the features of the content of the natural language through the mediation of the body is the main theme of his semiotic works. This theme is articulated in different ways and it also reveals the difficulty of answering the question: how the perception „transforms“ the experienced world into significant world? Departing from the idea, that “theory of the mediation of proprioceptivity” (Jacques Fontanille) allows the description of this „transforming“ mechanism I analyse the development of the proprioceptivity in Greimasʼ theory of meaning: from Structural Semantics to The Semiotics of Passions. Analyzing the development of proprioceptivity (together with interoceptivity and exteroceptivity) I show the changing trajectory of the notion of proprioceptivity. In this shift the proprioceptivity changes from the notion of it as the necessary element of the correlation of the world and language to a certain correlate of the body. Herewith I show the description of the mechanism of the trinary structure exteroceptivity-proprioceptivity-interoceptivity does not correspond and even contradict the phenomenological description of experience. Thus in my presentation I will inquire the phenomenological premises of Greimas‘ semiotics.