10/7/22

Looking at Loren Haarsma’s Book (2021) “When Did Sin Begin” (Part 17 of 21)

0112 Two nested forms intersect for our current Lebenswelt.

A theological transition_3V brings the doctrine of original sin_2V into relation with the noumenal potential of Genesis 2:4-11_1V.

A natural transition_3H brings a twist in human evolution_2H into relation with the phenomenal potential of an adaptive cultural change_1H.

0113 The twist in human evolution_2H is described in the hypothesis of the first singularity.

Here is a synopsis.

Language evolves in the milieu of hand talk. Speech talk is added to hand talk with the appearance of anatomically modern humans (over 200,000 years ago). Hand-speech talk is practiced through the Paleolithic and into the Neolithic. The semiotic qualities of hand-speech talk favor constrained social complexity.

The first culture to practice speech-alone talk is the Ubaid of southern Mesopotamia (starting around 7,800 years ago). At the time, all other Neolithic, Mesolithic and Epipaleolithic cultures practice hand-speech talk. Because the semiotic qualities of speech-alone talk unconstrains social complexity, labor and social specialization prospers during the Ubaid. The surrounding (hand-speech talking) cultures see it. The Ubaid exhibits increasing wealth and power. Plus, all the surrounding cultures need to do, in order to imitate the Ubaid, is to drop the hand-talk component of their hand-speech talk.

Speech-alone talk spreads from the Ubaid through imitation.

0114 The twist in human evolution_2H permits increasing labor and social complexity_1H.

But, the semiotic qualities of speech-alone talk also makes the cultural adaptations of the Lebenswelt that we evolved innonsensical.

Even though we innately expect our (hand talk) words to image and point to their referents, in our current Lebenswelt, we project meaning, presence and message into our (spoken) words, then construct artifacts that validate those projections.

How can a tradition in hand-speech talk be translated into speech-alone talk?

It cannot.

10/4/22

Looking at Loren Haarsma’s Book (2021) “When Did Sin Begin” (Part 20 of 21)

0125 Chapter ten addresses the question, “Whose fault is it?”

Subsidiary questions include (more or less), “Why doesn’t God stop sin and suffering?”, “Did God create humans in a way that permitted sin?”, and “Was the Fall inevitable or unavoidable?”

These questions will eventually be leavened with Haarsma’s interscope, containing the hypothesis of the first singularity_2Has the twist in human evolution_2H.

Figure 24

0126 If one looks at the first singularity_2H from the point of view of original sin_2V, one could ask, “Why does God not stop the transition from hand-speech to speech-alone talk?”

Why does God permit it?

If one looks at original sin_2V from the point of view of the first singularity_2H, one could ask, “Was it inevitable or unavoidable that the multi-generational and incomprehensible increase in labor and social specialization in the early Ubaid would naturally give rise to the stories of Adam and Eve?“

Of course not.

So, why does our Creator the speak to us through the depths of the confusion associated with the emergence of unconstrained social complexity?”

Why tell us the stories of Adam and Eve?

Is it a coincidence that the serpent has no hands in which to hand talk?

0127 These are not questions of blame.

These are question of mystery.

0128 Our current Lebenswelt binds the hypothesis of the first singularity_2H and the doctrine of original sin_2V, allowing cross-talk between two apparently independent nested forms. Cross-talk opens our awareness to irresolvable contradictions between the two constituting actualities. Thus, the potential of Genesis 2:4-11_1V is in conversation with the potential of speech-alone talk, in contrast to hand-speech talk_1H.

Spoken words allow abstraction in ways that cannot be imagined in hand-speech talk. Speech-alone talk offers the capacity to exploit and corrupt human relations by manipulating the meanings, presences and messages underlying purely symbolic words.

0129 Indeed, speech-alone talk is a vector for Satanic deception. Consider the serpent’s conversation with Eve. What a demonstration of speech-alone talk in action.

10/1/22

Fantasia in G minor: A Speech Written for Gunnar Beck MEP

0001 Gunnnar Beck of the Alternative Fur Deutschland Party, a member of the European Parliament, schedules a speech for the current session. A few members mill about an almost empty chamber. The speech lasts for around fifteen minutes. In that brief span, this statesman provides a true alternative for Germany, as well as all of Eurasia.

He reads the following text.

0002 “Today, I want to address a topic that has recently come to my attention. The topic concerns the start of our current Lebenswelt. The topic should be of interest to all Europeans.

Remember the stories of Adam and Eve?

(laughter by the few in attendance)

We know that they are myths. But, we cannot imagine what the myths are about.

So I ask: Can we imagine that these myths point to a scientific project that calls all the nations in Eurasia to contribute?

0003 During the past dozen years, a literary figure, Razie Mah, has published a dramatically new approach to human evolution. He offers three works: The Human Niche, An Archaeology of the Fall and How to Define the Word “Religion”. The Human Niche covers the Lebenswelt that we evolved in. An Archaeology of the Fall introduces the first singularity. How To Define the Word “Religion” explores our current Lebenswelt.

0004 I will briefly elaborate the proposals of this scholar.

Here is the first hypothesis. Our current Lebenswelt is not the same as the Lebenswelt that we evolved in. The transition from the latter to the former occurs in recent prehistory and is called ‘the first singularity’.

0005 The second hypothesis concerns the Lebenswelt that we evolved in.

We are all familiar with the biological principle that natural selection brings adaptations into relation with a niche.

0006 I ask, ‘What is a niche?’

A niche is the potential of something independent of the adapting species. Typically, the niche is a material condition, say, the presence of a predator or an environmental influence. For humans, the niche is not a material condition. The human niche is the potential of triadic relations.

The philosopher Charles Peirce initiates the study of triadic relations in the modern era. Examples includes signs, mediations, judgments and category-based nested forms. Triadic relations encompass mechanical cause and effect, even as they transcend it. Triadic relations are immaterial, yet they entangle the material.

0007 Consequently, triadic relations offer a new avenue for investigating the Lebenswelt that we evolved in. The book, The Human Niche, plus its attending commentary, starts the inquiry.

0008 The third hypothesis concerns our current Lebenswelt.

Consider the spoken word, “religion”. This spoken word belongs to a system of differences. “Religion” is not the same as “spirituality”. “Spirituality” is definitely not the same as a “church”. A “church” is not the same as “a popular belief that there is more to reality than material being”. In short, the word, “religion”, is purely symbolic and symbols belong to systems of differences.

0009 Do systems of differences have anything to do with language?

Yes, according to Ferdinand de Saussure, language consists of two related systems of differences: parole (or talk) and langue (or thought).

When parole is speech-alone talk, its relation to langue is arbitrary.

If speech is arbitrarily related to thought and if words compose systems of differences, then how do we know what a spoken word refers to?

0010 This is a difficult question.

Razie Mah proposes that we project meanings, presences and messages into spoken words. Then, we construct artifacts that validate our projections.

In How to Define the Word “Religion”, Razie Mah projects purely relational structures into the meaning, presence and message of the word, “religion”, creating artifacts that validate the term. But, the artifacts do not quite match what most of us think when we say the word, “religion”.

0011 Remember Eve in the Garden of Eden?

She performs the identical operations. She sees the fruit. She names the fruit with a spoken word. She projects meaning, presence and message into its name. Then, the fruit becomes an artifact that validates her projection. Until, of course, the moment that she bites into it.

Then, her eyes are opened.

This story should be familiar to all Europeans, because, right now, the eyes of many citizens are being opened, as our artifacts fail to live up to our projections. Indeed, we find that our artifacts are not at all what we think they are. We have tasted the fruit of the tree of the knowledge of good and evil. And, we realize that we are naked and exposed.

0012 There is a foundational problem with our current Lebenswelt.

This problem does not operate in the Lebenswelt that we evolved in.

So, what is the difference between our current Lebenswelt and the Lebenswelt that we evolved in?

0013 This brings me back to Razie Mah’s first hypothesis.

What is the nature of the first singularity?

Let me start with this. The evolution of talk is not the same as the evolution of language.

Hand talk is practiced in the Lebenswelt that we evolved in. Speech is added to hand talk at the start of our species, over two-hundred thousand years ago.

The semiotics of hand talk is crucial. Manual-brachial word-gestures image and point to their referents. So, the referent stands before the gestural word. Hominins cannot project meaning, presence and message into their gesture-words. Such projections require symbols. Manual-brachial gestures are icons and indexes.

0014 Consequently, our distant ancestors cannot perform explicit abstraction. Rather, abstractions are implicit. Implicit abstractions build our bodies and our minds. Implicit abstractions build our social circles. This is the way that we evolved to be.

Language consists of symbolic operations. Symbolic operations start to function beneath the icons and indexes of hand talk. Consequently, language evolves in the milieu of hand talk, as symbolic operations become more and more routine. General grammar appears after the domestication of fire. Hominins prosper with fire and linguistic hand-talk. When humans evolve, speech gets added to hand talk.

Anatomically modern humans practice hand-speech talk for two-hundred thousand years. Humans settle all habitable continents. Then, around seven-thousand eight-hundred years ago, something strange happens. A new culture appears on the edge of the Persian Gulf. That culture practices speech-alone talk. That culture is the Ubaid of southern Mesopotamia.

0015 At the beginning of the first singularity, the Ubaid is the only culture practicing speech-alone talk. All surrounding cultures practice hand-speech talk.

Today, all civilizations practice speech-alone talk.

0016 Obviously, speech-alone talk expands from the Ubaid to all the world. It does so, through mimesis.

The transition is easy. All that a hand-speech talking culture needs to do is drop the hand-talk component of its hand-speech talk.

The motivation?

Speech-alone talk increases labor and social specialization.

Speech-alone talk makes people wealthy and powerful.

Speech-alone talk allows explicit abstraction. Speech-alone talk permits people to project meanings, presences and messages into purely symbolic words. Speech-alone talk encourages people to construct artifacts that validate those projections. Consequently, speech-alone talk places no constraints on social complexity. Speech-alone talk potentiates civilization.

0017 The hypothesis of the first singularity explains why our current Lebenswelt is not the same as the Lebenswelt that we evolved.

If the hypothesis of the first singularity is plausible, then our appreciation of ourselves will never be the same.

0018 Here, I get down to business.

The hypothesis of the first singularity mandates an intercivilizational research project. Can we visualize the spread of speech-alone talk, from the Ubaid to all the world, in recent prehistory? We are looking for signs of increasing social complexity, eventually leading to civilization in various regions of the world. But, that is not all. The adoption of speech-alone talk leads to many other trends that appear in recent prehistory, such as the Indo-European and the Austronesian language expansions. The question opens wide vistas. Archaeologists of the world, hear our plea. Nations of the Eurasia, hear our voice.

We look to Iraq, the site of the Ubaid, the Halaf, and the Hassuna cultures. History begins in Sumer. We look to Iran, the site of the Susa culture, showing signs of social complexity, then, collapsing in the face of a Uruk expansion. We look to Egypt. Could speech-alone talk have spread to Egypt from Mesopotamia, potentiating civilization along the Nile? We look to the nations of the Aegean. Could the adoption of speech-alone talk contribute to the rise of Bronze Age civilizations. We look to Europe. Could the secondary farming expansion have spread speech-alone talk?

We look to Russia, as the site where the Proto-Indo-European culture coalesces. What is the prehistory of the Kurgan culture? We look to Pakistan and India, asking them to explore the prehistoric cultures giving rise to the planned cities of the Harappan culture. We look to China, for signs of increasing social complexity, leading to the Longshan culture, among others. We look to Japan, for the emergence of social complexity during the Jomon period.

We look to China, Taiwan, Philippines, New Guinea, and other nations of the eastern Pacific, asking them to investigate the nature and the timing of the Austronesian language expansion. We look to Peru and Ecuador, site of the oldest civilizations in the Americas. We look to Mexico and central America for signs leading to Mesoamerican civilizations. We look to North America, for the archaeology of the mound-building cultures.

0019 We propose that The First Intercivilizational Conference on the First Singularity be held, in the year 2025, in Berlin. Within two years, archaeologists can collate existing information with the hypothesis in mind. The intent of this conference will be to establish collaborative intercivilizational research programs. Seven years later, a second conference should give the world an indication as to the credibility of the hypothesis of the first singularity.

0020 Razie Mah offers three works, The Human Niche, An Archaeology of the Fall and How to Define the Word “Religion”. These three works transform our vision of human evolution.

First, our current Lebenswelt is not the same as the Lebenswelt that we evolved in. The transition from the latter to the former is called “the first singularity”. The first singularity involves a change in the way humans talk.

Second, the human niche is the potential of triadic relations.

Third, the semiotics of speech-alone talk potentiates unconstrained social complexity. Unconstrained social complexity defines our current Lebenswelt.

0021 These three hypotheses should be of interest to all Europeans. They address issues of intellectual concern throughout Western civilization. What if the stories of Adam and Eve are fairy tales about social developments in the Ubaid of southern Mesopotamia? What if our ancestors adapt to a niche that is unlike any other mammal’s niche? How do we accept the claim that our spoken words encourage us to construct artifacts that then validate our spoken words? The implications are profound.

0022 Most of all, the hypothesis of the first singularity should inspire this body, the European Parliament, to address the continent of Eurasia, and ask, “Will you help us investigate?”

Archaeologists from all parts of Eurasia are called to participate in an intercivilizational research project. Can archaeological investigations of our local prehistories allow us to imagine the adoption of speech-alone talk as the historical condition that potentiates unconstrained social complexity? This is a huge question. This question extends beyond Eurasia. However, the question applies first to Eurasia.

Further details of this proposal will be forthcoming.

0023 I thank you for the privilege of addressing this chamber.”

09/30/22

Looking at William Lane Craig’s Book (2021) “In Quest of the Historical Adam” (Part 1 of 21)

0001 William Lane Craig publishes a work of erudition, titled, In Quest of the Historical Adam: A Biblical and Scientific Exploration (Wm. B. Eerdman’s Publishing, Grand Rapids, MI, ISBN 978-0-8028-79911-0). The bibliography contains over 250 references.

Part One discusses what is at stake.

Part Two covers the Biblical “data” concerning Adam and runs 210 pages.

Part Three covers scientific evidence about the start of humanity (broadly defined) and runs 117 pages.

0002 Overall, the first two-thirds of the book discusses the importance of the historical Adam and explores what types of stories are contained in Genesis 2.4-11. Then, the final one-third addresses the question, “If humanity descends from a single couple, then where would we locate that couple in the scientific story of human evolution?”

0003 Clearly, this professor would have been assisted by glancing at the masterworks in the Razie Mah series, The Human Niche, An Archaeology of the Fall and How To Define the Word “Religion”, available at smashwords and other electronic book venues.

0004 Why?

Every sentence in this book is well composed and carefully reasoned. But, Craig’s quest ends at a location that is anything but. He writes (more or less), “Adam may be plausibly identified as a member of Homo heidelbergensis, living 750,000 years ago.”

The quest ends where the book should have started.

Then, the title could have been, “What if Adam and Eve are really the first humans?”

What if, indeed.

0006 Craig’s argument presumes, all along, that Adam and Eve are the first humans.

In this examination, I do not neglect the opposing question, “What if they are not?”

09/1/22

Looking at William Lane Craig’s Book (2021) “In Quest of the Historical Adam” (Part 21 of 21)

0112 This is the last blog concerning this particular book. I post this blog first, because WordPress places the latest blog closest to the top for each month. Chronologically, the first blog in a series appears last on the month’s list and the last blog eventually appears first. There is a certain logic to this, which I appreciate and adjust my posts accordingly. My goal is to limit my examinations to one-month duration.

0113 I summarize.

0114 First, Part Three of Craig’s book associates to Genesis 1:26, the intention of man. The time frame corresponds to the period after the domestication of fire and before the speciation of anatomically modern humans. Our religious sensibilities evolve during this period, as discussed in the e-masterwork, The Human Niche.

0115 Second, Part Two of Craig’s book attempts to define Genesis 2:4-11 as mytho-history. The attempt turns Craig’s definition into an inquiry concerning the first singularity. The first singularity associates to the start of the Ubaid culture of southern Mesopotamia. The hypothesis of the first singularity explains why our current Lebenswelt is not the same as the Lebenswelt that we evolved in. The consequences of the first singularity are captured by the stories of Adam and Eve. This is a theme in the e-masterwork, An Archaeology of the Fall, by Razie Mah, available at smashwords and other e-book venues.

0116 Third, Part One of Craig’s book sets a path to a category-based nested form, defining₃ the stories of Adam and Eve₂as emerging from (and situating) Jewish covenantal history (meaning₁), the ancient Near East and Genesis 1-11 (presence₁), and the notion that Adam originates humanity’s tragic flaw (message₁). The categorical structure of definition is introduced in the e-masterwork, How to Define the Word “Religion”.

0117 Fourth, Part One presents ten family resemblances characterizing the term, “myth”. These family resemblances associate to all the elements in a three-tier interscope. The interscope is a relational structure, presented in the e-work, A Primer on Sensible and Social Construction.

0118 Fifth, Part Two fills in the interscope of myth with the ten family resemblances, leading to an understanding that Genesis 2:4-11 and the origin stories of the ancient Near East pertain to the same prehistoric events and processes, occurring during the Ubaid, the Uruk and the Sumerian Dynastic archaeological periods.

0119 Sixth, Part Three fails to capitalize on the fact that both the Genesis Primeval History and the origin stories of the ancient Near East portray a recent creation of humanity. This failure follows a lacuna in the modern discipline of Anthropology, which does not envision that our current Lebenswelt is not the Lebenswelt that we evolved in.

Why does modern Anthropology not register the first singularity?

Modern Anthropology self-identifies as science. Modern Anthropology belongs to the waning Age of Ideas.

The hypothesis of the first singularity belongs to the dawning Age of Triadic Relations. Peirce’s philosophy opens a new, semiotic consciousness. That consciousness calls for a postmodern Anthropology radically different from what modern intellectuals call “postmodern”.

0120 My thanks to William Lane Craig, for demonstrating the beauty of good English prose, even while missing the mark in his quest for the historical Adam.

08/30/22

Looking at John Walton’s Book (2015) “The Lost World of Adam and Eve” (Part 1 of 22)

0001 In this series of blogs, I examine John H. Walton’s book, The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate, published in 2015 by Intervarsity Press. John Walton is a Professor of the Old Testament and has published other commentaries.

0002 I examine this book from the point of views of (A) natural philosophy and (B) the hypothesis of the first singularity.

0003 From the first point of view (A), what Walton calls, “archetypal”, may also be construed as “noumenal”, as opposed to “phenomenal”. According to Comments on Jacques Maritain’s Book (1935) Natural Philosophy, modern science construes each thing as a noumenon and its phenomena. A noumenon is the thing itself. Phenomena are its observable and measurable facets. Science models phenomena. Science cannot address the noumenon, the thing itself.

0004 So, how we recognize noumena, things themselves?

Noumena are the subject of philosophical inquiry. Aristotle’s hylomorphe is the first step in philosophical inquiry. We perceive the thing itself, directly, as a dyadic relation containing two contiguous real elements. Aristotle calls the two real elements, matter and form.

What about the contiguity?

The contiguity will be placed in brackets.

I will use another one of Aristotle’s terms for the contiguity. The term has been the subject of a lot of wooly thinking. So, the choice is rich, in more ways than one.

0005 According to Charles Peirce, the category of secondness, the realm of actuality, consists in two contiguous real elements.

According to Aristotle, the hylomorphe is (basically) matter [substantiates] form. The verb, “substantiates”, is the same as the noun, “substance”.

Here is a picture.

0006 Human recognition of hylomorphes is immediate and intuitively natural.

Why?

We evolved to recognize noumena, things themselves.

This is how the ancient world thinks. Greek philosophers ask, “Why are there things instead of nothing?” The answer ends up with Aristotle’s proposal. The hylomorphe is the portal to natural philosophy. Natural philosophy considers things in themselves.

0007 Today, science-lovers fixate on phenomena, such as the observable and measurable aspects of a thing, called “original sin”. Then, they they build models for how Adam could be the direct cause of this thing.

In contrast, Walton argues that the civilizations of the ancient Near East look at this issue from the noumenal side. Adam is contiguous with what is wrong with the world. Paul wrestles with this hylomorphe in his famous letters to the Corinthians and the Romans.

0008 From the second point of view (B), Walton’s propositions appear more and more like a noumenon whose phenomena yield a novel scientific hypothesis. This novel hypothesis is formally proposed in the masterwork, An Archaeology of the Fall, available at smashwords and other e-book venues.

In 2015, John Walton and his collaborator, N.T. Wright, are not aware of this novelty. The hypothesis of the first singularity changes everything.

0009 In the conclusion, Walton states that his book demonstrates that Genesis 1 is concerned with God’s ordering of a grand sacred space with the goal of coming into relation with us. Genesis 2.4 starts with God planting humans within a sacred space, within the grand sacred space, only to find that we bite. We bite into the fruit of the tree of the knowledge of good and evil. Isn’t that smart?

0010 We deceive ourselves.

We introduce chaos into God’s order.

Oh, I meant to say, it is Adam’s fault.

0011 Weirdly, this sounds a lot like all the other origin stories of the ancient Near East, especially the ones recovered by archaeologists from royal libraries that burnt to the ground thousands of years ago. Cuneiform clay tablets fire into brick. The bricks retain their integrity even when buried by detritus. Then, they are excavated by modern archaeologists. Then, archaeologists miraculously find a way to read the script.

0012 Walton has the advantage of these archaeological discoveries. Walton has the advantage of new scholarship on Paul and the Jewish civilization during the Second Temple Period. Yet, he writes in the twilight of the Age of Ideas.

0013 This examination brings his propositions into the dawning Age of Triadic Relations.

Walton sets forth 21 propositions.To these, I attend.

08/29/22

Looking at John Walton’s Book (2015) “The Lost World of Adam and Eve” (Part 2 of 22)

0014 What is proposition one?

Genesis is an ancient document.

Ancient documents simultaneously express esoteric and plain-speaking aspects.

They describe things unseen, as well as things seen.

0015 For sixteen centuries, interpreters of the Old and the New Testaments wrestle with both aspects, producing the great doctrines and codifying the contradictions inherent in Christian revelation.

Then, the sixteenth-century Reformers of northern Europe lobby to jettison the esoteric components and press for plain-spoken interpretations, that anyone can perform. They do so while retaining the great doctrines.

One hundred years of plain-speaking interpretations later, seventeenth-century Europeans encounter the arguments of the mechanical philosophers. Mechanical philosophers take plain-speaking to a whole new level. The scientific and industrial revolutions follow in the next two centuries.

0017 In the nineteenth century, archaeological excavations recover hundreds of thousands of cuneiform texts from tells (or “hills”) throughout the Near East. This inspires the inquiries that inform Walton’s book. How do reformers, in their plain-speaking tradition, confront this new evidence about the ancient Near East?

Ancient documents simultaneously express esoteric and plain-speaking aspects.

The esoteric aspects address those-in-the-know. The insiders hear one aspect.

The plain-speaking aspects address those-who-are-not-in-the-know. They are not exactly insiders. They are not outsiders, either. So, they need a plain message to grasp.

08/1/22

Looking at John Walton’s Book (2015) “The Lost World of Adam and Eve” (Part 22 of 22)

0187 Proposition twenty-one?

Humans can be viewed as a distinct creation and a special creation of Ged, even if there is continuity, as far as genetics and natural history are concerned.

0188 However, there is a twist in human evolution.

The twist does not alter our genetic make-up.

The twist does not involve any phenotypic alteration.

The twist involves an immaterial change in cultural evolution.

The semiotics of speech-alone and hand-speech talk are radically different.

0189 Our current Lebenswelt is not the same as the Lebenswelt that we evolved in.

0190 John Walton writes, in 2015, without knowing about Razie Mah’s three masterworks. All are available as smashwords and other e-book venues.

The Human Niche covers the Lebenswelt that we evolved in.

An Archaeology of the Fall dramatically renders the first singularity.

How to Define The Word “Religion” confronts the nature of our current Lebenswelt.

0191 Every proposition in The Lost World of Adam and Eve is touched upon by these three scientific works.

Walton’s excellent book is published in the twilight of the Age of Ideas.

All the material that he covers asks to be re-articulated, in order to move into the dawning Age of Triadic Relations.

0192 My thanks to John Walton (and collaborator, N.T. Wright) for their engaging effort. The science has changed. It is time to put pen to paper, again.

05/27/22

Looking at Andrew Kulikovsky’s Overview (2005) “The Bible and Hermeneutics” (Part 1 of 10)

0001 The overview under consideration appears in 2005 in the Journal of Creation (volume 19(3), pages 14-20).

The article is attractive because it considers affirmations and denials that appear in The Chicago Statement on Biblical Inerrancy, published in 1978 in J. Evangelical Theological Society (volume 21(4), pages 289-296).

0002 The author of the article, Andrew S. Kulikovsky, earned a Bachelors of Applied Science (in Computer and Information Science) from the University of South Australia, then a Masters of Arts in Biblical Studies and Theology from Louisiana Baptist University. His Master’s thesis was on biblical theology of creation. At the time that his overview was published, he worked for his law degree at Deakin University, Melbourne Australia.

Single quotes and italics are used to group words together.

0003 Kulikovsky starts his brief overview, titled “The Bible and hermeneutics”, with the doctrine of biblical inerrancy.

0004 But, before entering that first section, I must wonder, “What is ‘hermeneutics’?”

In dictionaries, the term signifies the formal process by which an interpreter derives the author’s intended meaning.

0005 In terms of the category-based nested form, there are two actualities in hermeneutics. One actuality virtually situates the other.

The text itself_2a emerges from (and situates) the potential of the author’s intended meaning_1a in the normal context of writing_3a. An interpretation_2b virtually situates that text.

An interpretation_2b emerges from and situates the potential of the text and a hermeneutical process_1b in the normal context of proper reading_3b.

0006 The following relational structure is called a two-level interscope. Two-level interscopes are typical for sensible construction, according to A Primer on Sensible and Social Construction.

0007 The text_2a in question is the Bible, particularly Genesis 1-2.3, the Creation Story, and Genesis 2.4-11, the Primeval History.

0008 I now move to the section on biblical inerrancy.

Kulikovsky recounts articles nine and twelve of the Chicago Statement of Biblical Inerrancy. The following table does not report the complete affirmations and denials. These are in the overview. However, I hope they are close enough.

Here is a table.

0009 Even though these statements mention the contrast between hermeneutics and scientific narrative, the focus is on the contrast between true and false (Article XII) and honesty and deception (Article IX).

The Evangelical Theological Society affirms that Genesis is true. Plus, Genesis is not deceptive.

The denials reject what others may affirm. One aspect of the denial in Article XII is particularly worthy of repetition. No scientific hypothesis about earth history may properly be used to overturn the teaching of Scripture on creation and the flood.

In order to frame the denial in the most nuanced manner possible, I say, “If the content of a denial is affirmed, then that affirmation may negate the original affirmation. For this reason, the denial is really an affirmation that must be rejected, because it can be carried too far.”

0010 Of course, the affirmations and the denials of the Evangelical Theological Society proclaim that Biblical exegesis comes first, and stands before, purported scientific challenges. But, their very structure calls to mind a semiotic construction called the “Greimas Square”, which I won’t further capitalize, unless in a title. The greimas square is the topic of the next blog.

05/26/22

Looking at Andrew Kulikovsky’s Overview (2005) “The Bible and Hermeneutics” (Part 2 of 10)

0011 The greimas square concerns four bound elements (A1, A2, B1 and B2) and consists of four sets of statements (C, D, E and F).

Here is a picture.

0012 (C) A1 is the spoken word, element, phrase or topic under consideration.

(D) B1 contrasts with A1.

(E) A2 stands against, or “contradicts”, B1. A2 complements A1.

(F) B2 contrasts with A2. B2 stands against A1. B2 complements B1.

0013 The technical term, “contrast”, means, “is different than”, in the same way that a denial is different from an affirmation.

The technical term, “stands against” or “contradicts”, means “is distinct from”, in the same way that true (or correct) is distinct from true (or honest).

0014 If I turn the denials into affirmations that must be denied because they can be carried too far, then Articles IX and XII fit into a greimas square in the following manner.

Surely, B1 and B2 carry their affirmations too far, since they do not give priority to the inspired word of God.

In the following discussion, B1 and B2 will be modified into affirmations that do not go so far as to reject their corresponding affirmations, A1 and A2.

0015 I begin the first statement, C.

(D) Distortion and falsehood (B1) contrasts with inspiration. This speaks of false, as opposed to true. Somehow, the inspired word of God may be incorrect because the authors are fallen, just like the rest of us. So, even though they may think that they are describing real events, they are not.

Or, maybe the biblical authors have not risen to our modern standards. Scientism-ists would say that these authors have an ancient, incorrect, magical, not scientific, phenomena-based worldview. So, of course, if there is an inspired message, then it is locked in the distortion and falsehood of the worldviews of the ancient Near East.

(E) No, Genesis 1-11 is not deceptive (A2). “Not deceptive” stands against false (B1); in the same way that deceit contradicts incorrect. Honesty (A2) complements inspiration (A1). An inspired author is an honest one.

(F) Well, perhaps the honesty extends only to religious themes. That is to say, the inspired message is hidden in the smoke and mirrors of the worldviews of the ancient Near East (B2). In short, the inspired authors cannot be honest (A2) because the cultures of the ancient Near East are filled with evil and idolatry and deception. Consequently, the stories of Noah’s flood are as true as the flood narrative in the Epic of Gilgamesh. But, Utnapishtim’s flood is a clearly a fictional… er… deceptive account (B2 contradicts A1). Such fiction (B2) complements the incorrectness of the science of the ancient Near East (B1).

0016 In sum, the greimas square offers a relational structure that re-articulates the focal concept of Articles IX and XII, the divine inspiration of Genesis 1-11. The affirmations become more focused. The denials become more nuanced. Fallenness (B1) becomes entangled with the world of the ancient Near East (B1a). Plus, history and science, as moderns (B2) know them, do not exist in this world (B2a). Rather, the worldviews of the ancient Near East are fictions, about things that may be true, but we cannot know about such truth, because all we know is what the texts say.

An Archaeology of the Fall

A Horror Story by Razie Mah

Category Archives: First Singularity