0032 At this juncture, I am looking for ways to appreciate how D implicates B when D appears to be something like the transit between C and B.

Somehow, D contrasts with C and D implicates B serves like a conduit that flows back around the rule that C contradicts B.

0033 Here is another example of a Greimas square, drawn from a January 2023 blog at www.raziemah.com.  The Greimas square concerns the temptation and fall of Eve in Genesis.

0034 A is a singular tree at the center of the garden of Eden.

B is the name that God gives the tree, along with that commandment about not eating its fruit, lest Adam and Eve die.

C clearly speaks against B, because the discussion between the serpent and Eve negates obedience to the commandment.

D contrasts with C, because D denotes the consequences of the temptation.  If C is a question, then D is an answer.

D complements B, because Eve and Adam’s eyes are opened.  And what do they first see?  They see that they are naked.

0035 Okay, what happens when I substitute D into A, do I get another Greimas square?

I sure do.  D, the fall of Eve, occurs when she eats from the tree of the knowledge of good and evil.  Here are my associations.

0036 A is the act of eating the fruit from the singular tree.

B is the rebellion of Adam and Eve.  They broke God’s commandment not to eat from the tree of the knowledge of good and evil.  B contrasts with A.  B goes with guilt.  A goes with crime.

C is the punishment.  The punishment (C) fulfills the legal implications (B) of God’s commandment.

D is a remainder.  When God commands Adam not to eat from the singular tree, He adds, “…lest you die.”  But, in the story, Adam and Eve go on to live outside of Eden (which still harbors the tree of life).  So, the question arises.  If Adam and Eve do not die, then what exactly does die?

0037 Does a path from C through D to B circle around the path from B to C?

Yes and no.  Yes, the termini are the same.  No, former path adds the awareness that a transit between Adam and Eve being cast out of the garden (C) and the rebellion of Adam and Eve  (C) is what?… Adam and Eve losing their opportunity for immortality (D)?  Is that the same as death?

Here is a picture.

This pattern is identical to the prior example where the contiguity, “cannot be objectified as” (D), adds awareness to the way that a noumenon (C) contradicts its phenomena (B).

If I match this bible-inspired Greimas square with Dugin’s, I arrive at the following correspondences.

A is the people, who have eaten from the tree of the knowledge of good and evil, whether they like it or not.  The deed is done.  The only recourse is baptism, which washes away the stain of original sin.

B is the person, objectified as the subject of various political disciplines. Liberalism, communism and fascism objectify the person according to particular phenomena, such as individual, class member, citizen and role-bearer.  Well, if anyone is going to feast at the tree of the knowledge of good and evil and celebrate their rejection of the logos, then it is going to be the purveyors of the three political theories that Dugin rejects.  

C is the narod, corresponding to Adam and Eve cast out of the garden of Eden.  The narod parodies the act of eating from the tree of the knowledge of good and evil (A), because the only knowledge that the narod gains is on a need to knowbasis.  They realize that they are naked and better get some cover.  Pronto!  

0038 The narod shares the same fate as Adam and Eve (C).  However, the narod (C) contradicts the rebellion (B) in that they did not directly receive the commandment that Adam and Eve received. They did not commit the crime, yet share its consequences.

D is the ethnos.  The ethnos is where the narod comes from and where the narod cannot return to.  This ethnos is us.  The ethnos is the “you” who died.

Sweet Eden (D) speaks against the people (A), forever entangled in their constructions of good and evil.  Us losing our chance for immortality (D) contrasts with where we are right now (C) and complements our apparent inability to stop formulating models of our observations and measurements of current human behavior (B).

0039 In the following blog, I take the analogy to the next level.