0546 The previous blog not only demonstrates that Tomasello’s natural history of human morality ties back to the natural history of human thinking, the origins of social communication and the cultural origins of human cognition, but it also moves me closer to bringing the intersection for Era 2 into alignment with David Hume’s views of the nature of human morality.

How so?

0547 Recall the nested form that comes into being during the era of collective intentionality.

The perceptive soul [animates] reactive body_2bA, or the perception_2bA, characterizes the individual in community_A.  An organizational object_2aC, belonging to the content-level of an interscope corresponding to society_C, animates an organization_B by interpellating the individual in community_A and bringing the perceptive soul_2bA into denkalignment.

0548 The institution is the third person of third-person morality.

You and me share intentions in joint attention in second-person morality.

You or me are the individuals in first-person morality.

0549 The institution goes with the society_C interscope.

You and me on the same team (or social circle) goes with an organization_B interscope.

You or me are humans who think in the way that the scholastics propose in the individual in community_A interscope.

0550 The interscopes of society_C, organization_B and individual in community_A belong to a primal category-based nested form, which is home to third-person morality.

0551 So, does perceptive soul [animates] reactive body_2bA bring the individual_A into organization_B?

Well, no, because denkalignment brings the perceptions_2bA into alignment with an interpellation by an organizational objective_2aC.  Another way to say the actuality is, “The perceptive soul trains skills and emotions according to tradition.” Perceptions_2bA characterize the individual in community_A.

Well, yes, get on board the denkalignment train.

0552 So, what brings the individual_A into organization_B?

It must be a suprasubjective judgment_2cA or “conviction_2cA” emerging from (and situating) the possibility that a person is an institution writ small_1cA in the normal context of making sense_3cA.

0553 The following associations characterize the living-world of third-person morality.

0554 At this point, I may propose a loop whereby social circles adapt to one another in the Lebenswelt that we evolved in.

Society contains individuals writ large.

Today, we may call these individuals, “institutions”, but such a word cannot be fashioned in hand-talk or hand-speech talk.  “Institution” is a purely symbolic label.  “Institution” is an explicit abstraction.  Hand-talk and hand-speech talk only facilitate implicit abstraction.  So, our ancestors can not name institutions, not like the way that we do today.

For example, after a person dies, we bring the corpse to the tree of life.

Tree of life?

[IMAGE tree][POINT to breath while inhaling][POINT to sky and exhale]

A gathering to mourn is an institution.

0555 The individual writ large_C interpellates other individuals_A.

Individuals_A denkalign with the interpellation_C.  In this, they serve as institutions writ small.

Individual convictions_2cA animate each organization_B, each team_B, and each traditional manifestation of a social circle_B.

Then, the events and processes of each organization_B, each team_B, and each tradition_B are contextualized by an individual writ large_C.  Such is the tree of life.

0556 Years later, the child of the deceased will say.

[NAME of deceased][IMAGE root][IMAGE tree][POINT to breath while inhaling][POINT to sky while exhaling]