04/9/21

Looking at Jeff Hardin’s Essay (2019) “Biology and Theological Anthropology” (Part 12 of 15)

0063 What about the disciplines of modern psychology and sociology?

Do they labor as word-smiths, hammering out the spoken words that will address the tsunami of concupiscence-related disorders that currently plague modern society, or do they construct spoken words that thwart an evangelical’s desire to hear a sermon on Original Sin?

After all, lectures on concupiscence are not justified in a Zeitgeist where concupiscence is labeled “natural”.

0064 Surely, secular experts justify various features of our current Zeitgeist… er… regime, just like they previously (and maybe still do) labored to account for various flavors of mercantilism, various strains of fascism, and various manifestations of communism.

These ideologies all build on foundations of spoken words, specialized disciplinary languages fashioned by academically certified agents.

0065 Spoken words can (somehow) create the artifacts that validate spoken words.

The best way to make that happen is with sovereign power.

Spoken words can generate the righteousness underlying an organizational objective that will allow me (and my fellow travelers) to demand sovereign action.  Then, the state implements my organizational objective, thereby validating the righteousness that my spoken words advocated.

Try to get around that.

0066 An example?

May I call the current regime: “big government (il)liberalism”?

Some would call it, “the administrative state”.

Big government (il)liberalism is the latest sovereign solution to the nasty consequences of an enlightened disposition, declaring, “Concupiscence is okay, because it is natural.”

“Tolerance” is key.

Big government experts must be tolerant in order to better manage the citizen’s natural proclivities.

0067 So, the word, “liberal” has been perverted from a focus on freedom and responsibility to a fixation on nonjudgment.

The prefix, (il), celebrates this inversion, because managing citizens is the negation of serving them.

0068 Isn’t that what the word, “government”, ought to mean?

If the citizens are going to do what’s natural, then someone must clean up the mess.  What does that mean?  Someone must control the citizens, in order to ameliorate the mess that they would produce, if left to their own natures.

Er… not someone, something.  Something big.

0069 In a world where government is omnipresent, the message comes across loud and clear.

Look at your television and listen to the talking heads.

We are here to justify your concupiscence.

We are here to manage the consequences.

Please comply with current directives.

04/7/21

Looking at Jeff Hardin’s Essay (2019) “Biology and Theological Anthropology” (Part 13 of 15)

0070 Our current Lebenswelt is filled with word games.

The same types of word games are recorded in the Bible.

The Bible offers a testimony to the formation, deformation and reformation of the word, “covenant”.

0071 Where, in modern inquiry into psyche and organization, do we see the word, “covenant”?

Is the term, “social contract”, the same?

Oh, the term, “social contract”, is not religious.

The term, “covenant”, sounds more religious.

What is a word game?

0072 A Course on How To Define the Word “Religion”, available at the smashwords website, concerns our current Lebenswelt.

The modern disciplines of psychology and sociology claim to be “not religious”.

Indeed, they purport to scientifically investigate religion, even though they are religions.

Say what?

It all depends on how one defines the word, “religion”.

0073 A Course on How To Define the Word “Religion” offers category-based tools for appreciating the nature of our current Lebenswelt.  The term, “religion”, is grounded in the potential of meaning, presence and message.  Meaning involves social construction.  Presence requires a three-tiered model of our differentiated world.  Message entails an actuality filled with unresolvable contradictions.

This course fleshes out a scientific anthropology that moves with theological anthropology, without violating what is in the Positivist’s judgment.

04/6/21

Looking at Jeff Hardin’s Essay (2019) “Biology and Theological Anthropology” (Part 14 of 15)

0074 Jeff Hardin calls for theological interpretation of the Bible and scientific inquiry into human evolution to move in tandem.

In doing so, he unknowingly struggles with the Positivist judgment and offers us a post-Positivist alternative.

Here is a picture.

0075 If Hardin’s appeal prevails, then the metaphysics of the Bible offers a noumenon that supports phenomena studied in the human sciences.

Clearly, phenomena alone are insufficient to reveal our particular noumenon.  How can changes in settlement patterns, innovation, and all the other little clues to the potentiation of unconstrained social complexity, produce a revelation that humanity is a recent creation by the divine?

Once the thing itself is intimated by the written origin stories of the ancient Near East, particularly the Biblical stories in Genesis, the human imagination may find a path to the hypothesis of the first singularity.

The noumenon, the thing itself, is necessary in order for there to be phenomena, observable and measurable facets.  Yet, the noumenon cannot be objectified by its phenomena.

For centuries, empirical scientists ignore the noumenon and treat it as an impediment to their struggle for scientific results.  That attitude continues to pervade the modern disciplines of anthropology, psychology and sociology.  But, it cannot hold.

0076 Why?

Humans innately recognize noumena as sources of signification.

Our lineage adapts into the niche of triadic relations, which includes signs, mediations, judgments and category-based nested forms.

0077 Then, our Lebenswelt changes.  We forget who we were.  We fashion fairy tales of who we are.  These fairy tales include public mythologies of the ancient Near East, written in cuneiform on clay tablets that are preserved in burnt ruins of long forgotten capitals.  These public mythologies agree with the stories of Adam and Eve in the Bible.  Humans are recently manufactured by the spiritual realm.

Here is a noumenon that cannot be objectified by its phenomena.

Yet, phenomena exist only because of their noumenon.

The noumenon and its phenomena both point to a recent prehistoric change from the Lebenswelt that we evolved in to our current Lebenswelt.

0078 The rule of the positivist intellect cannot contain the human sciences.

Theology and the human sciences must move in tandem.

04/5/21

Looking at Jeff Hardin’s Essay (2019) “Biology and Theological Anthropology” (Part 15 of 15)

0079 Jeff Harden follows his appeal with summaries of faithful Christian approaches to human origins.  These approaches include models of existential recapitulation, of protohistory, of representative ancient ancestors, of recently, elected representatives and of genealogies, as opposed to genetics.

None of these are adequate.

0080 Why?

They do not fit the fairy tales about Adam and Eve.

0076 In this look at Hardin’s article, another option appears.  It appears as a mirror image of his opening question.  It asks, “Why doesn’t evolutionary science recognize a twist in human evolution?”

The answer wonders, “Why is our current Lebenswelt not the same as the Lebenswelt that we evolved in?“

The hypothesis of the first singularity is a scientific mechanism that works as an adjunct to theological formulations.

Indeed, we come to a new age of understanding, which the late John Deely, calls “The Age of Triadic Relations”.

0077 Here is a picture of three masterworks and their corresponding periods in human evolution.

0078 My thanks to Jeff Hardin, Chair, Biologos Board of Directors, for his mind-opening essay.

03/25/21

Looking at Daniel Turbon’s Article (2020) “…Human Being in Evolution” (Part 1 of 11)

0001 Daniel Turbon, hailing from the University of Barcelona, publishes an article in the journal, Scientia et Fides(8(2)/2020, pages 65-94).   The essay is available online.  The full title is “The Distinctive Character of the Human Being in Evolution”.  I place only the second focus in the header of my comments, while noting that the first character cannot be ignored.

0002 When I look at this essay, what do I see?

Does the title translate into a category-based nested form?

Here is a diagram, following the script in A Primer on the Category-Based Nested Form.


Figure 1

0003 Each of the above terms constitute an empty slot.

So, I ask, “How would words in the entire title correspond to the above empty slots?”

My answer is necessarily both speculative and synthetic.

The normal context3 is evolution3.

The actuality2 is (the origin of) human beings2.

The potential1 is a distinctive character1.

0004 The resulting application looks like this.

Figure 2

0005 The category-based nested form contains four statements.  The fourth is paradigmatic: The normal context of evolution3 brings the actuality of the origin of the human being2 into relation with the potential of a distinctive character1.

When I read the title of Daniel Turbon’s article, this is what I see.

03/24/21

Looking at Daniel Turbon’s Article (2020) “…Human Being in Evolution” (Part 2 of 11)

0006 From the prior blog, I know that evolution3 is the normal context for Turbon’s article.  The logics of the normal context include exclusion, complement and alignment.  One normal context will tend to exclude, complement or align with another.

Turbon’s abstract ends with a plea that is not re-iterated in the body of the article.  As scientists labor to “cook up” human natural history, they must strive to ensure that the essence of human evolution does not become “indigestible”.

0007 What on earth does this mean?

Do humans evolve to grasp metaphors?

Or, do humans adapt into the niche of grasping essentials?

0008 Does scientific inquiry into our natural history3 exclude human intuition3?

Of course it3 does.

A simple substitution shows as much, as shown below.

Figure 3

0008 To me, the crux of Daniel Turbon’s entire article is captured by the last sentence of the abstract.The normal context of human intuition3 (guided by philosophy) ought to be able to digest what the normal context of evolution3 (guided by science) provides.

03/23/21

Looking at Daniel Turbon’s Article (2020) “…Human Being in Evolution” (Part 3 of 11)

0009 The last sentence of Turbon’s abstract presents the crux, the point and the inspiration for the entire article.  Two category-based nested forms stand side by side.  The question now becomes, “Do these normal contexts exclude, complement or align?”

0010 Here they are.

Figure 4

0011 They look like the same cards of different suites, say clubs and hearts.

Can clubs exclude hearts?

0012 Clearly, Turbon does not publish an essay in the journal, Scientia et Fides, in order to support exclusion.  Exclusion is already in the cards.  The deck is stacked.  Science excludes human intuition.

Why is this so?

0013 One reason is formulated in Comments on Jacques Maritain’s Book (1935) Natural Philosophy.  Scientific judgment relies on the positivist intellect.  The positivist intellect rules out metaphysics.  What is the advantage?  The rule assists in distinguishing a noumenon from its phenomena.  Phenomena are subject to empirio-schematic judgments. Their noumenon is not.

0014 Science measures, models and discusses phenomena, the observable facets of a thing.

Philosophy guides inquiry into the thing itself, the noumenon.

Consequently, a noumenon cannot be objectified as its phenomena.

Yet, a noumenon is necessary for phenomena to exist.

0015 So, exclusion is not in the cards.  What about complement?

Clubs and hearts are suites with similar cards.  They complement one another.  They exist in the same deck.  But, if clubs are like science and hearts are like philosophy, and if science focuses on phenomena and philosophy explores their noumenon, then what about the contiguity?

The contiguity between a noumenon and its phenomena is “cannot be objectified as”.

Clubs cannot be objectified as hearts.

Philosophy cannot be objectified as science.

Is this what Turbon aims to tell the reader?

I don’t think so.

0016 Intuition3 and evolution3 cannot exclude or complement one another.  So, they must align.

This is Turbon’s deal.

03/22/21

Looking at Daniel Turbon’s Article (2020) “…Human Being in Evolution” (Part 4 of 11)

0017 In alignment, two category-based nested forms generate a two-level interscope.

Before rushing headlong into that fact, I want to pause to appreciate another aspect of Peirce’s philosophy: the category of secondness.

Peirce’s secondness is the realm of actuality.  Actuality consists in two contiguous real elements.  It2 may be written: one real element [contiguity] other real element.

0018 Cause and effect is one expression of this contiguity.  “Causality” is what most envision as the contiguity between any two real elements.  The dyad, cause [contiguity] effect, exhibits the logic of noncontradiction.  If nothing else, real causes do not contradict their real effects.

However, even though we (humans) typically (an perhaps, innately) anticipate causality to present itself as a dyadic actuality, one wonders what happens when two elements are juxtaposed in a speculative fashion.  This is an old philosophical problem.  Nothing demonstrates it as well as the contiguity between a noumenon and its phenomena.

Figure 5

0019 A noumenon is a thing itself.

Phenomena are observable and measurable facets of the thing.

Actuality2 is dyadic.  So is the contiguity between a noumenon and its phenomena.  But, obviously the word “not” presents a problem, casting the dyad into the realm of possibility, which exhibits the logics of inclusion and befuddlement.  Phenomena cannot exist without a noumenon.  Yet, they cannot objectify that noumenon.

Many of the causalities in evolutionary science are dyads in the style of actuality, because the contiguity is speculative.

0020 For example, Turbon states that human genes form the basis of extra-somatic culture and extra-somatic culture is an effective method for adapting to the environment.  Here is a picture of these two speculations.

Figure 6

0021 Does this observation, that Turbon’s causal chains follow the style of secondness, assist in figuring out the alignment between philosophy and science?

Surely, the observation suggests that philosophy situates science.So, if the two nested forms combine into a two-level interscope, following the script of A Primer on Sensible and Social Construction, then noumenon-oriented philosophy should situate phenomena-oriented science.

03/20/21

Looking at Daniel Turbon’s Article (2020) “…Human Being in Evolution” (Part 5 of 11)

0022  From the prior blogs, I arrive at a two-level interscope.

0023 The crux of Turbon’s article resides in the last sentence of the abstract.

Whatever2a makes humans distinctive1a in the normal context of evolution3a should be “digestible” by whatever2b makes humans distinctive1b in the normal context of our own intuition3b.

0024 Turbon’s appeal fails when evolution3 excludes intuition3.

Turbon’s appeal will succeed when evolution3a and intuition3b align.

0025 In order to be “digestible”, scientific origins of human beings2a ought to be capable of being virtually situated by a coherent origins2b, arising from the potential of ‘something distinctive’1b, in the normal context of human intuition3b.

What disciplines guide human intuition3b?

Philosophy and theology.

03/19/21

Looking at Daniel Turbon’s Article (2020) “…Human Being in Evolution” (Part 6 of 11)

0026 I now make a slight adjustment to the previous two-level interscope.  I replace the content-level “character” with the scientific term, “adaptation.

Here is a diagram of the result.

Figure 8

0027 In the realm of possibility, ‘something distinctive’1b virtually situates ‘distinctive adaptations’1a.

 I do not find a ‘distinctive something’1b in Turbon’s article.

Instead, I find a litany of ‘distinctive adaptations’1a.

0028 I examine section one, titled “The Essentials of the Evolution of Humankind”.  The section opens with a question, asking, “How can the technological and scientific output of different modern peoples be explained?”

Surely, that is a historical question.

0029 What about the time before history?

What about earlier species in the Homo genus?

For 700,000 years, australopithecines and early Homo used Oldewan stone tools.  Then, for 1,000,000 years, middle Homo erectus used Acheulean stone tools.  Finally, around 500,000 years ago, late Homo heidelbergensis and later, Homo neadertalis used more sophisticated suites of stone tools, again for a very long time.  Around 100,000 years ago, stone tools become very sophisticated and the Upper Paleolithic Revolution dawns.  The Upper Paleolithic associates to anatomically modern humans.

0030 Ah, that sounds more like an essential.  Stone tool use must be a distinctive adaptation1a.

Here is where Turbon introduces the two previously-noted dyads in the style of actuality.

Figure 9

0031 Stone tools belong to extra-somatic culture.   Plus, stone tools are adaptive.  Stone tools allow humans to do activities that they otherwise could not.

Changes in human genetics must have facilitated a mind and a body that are capable of manufacturing and using stone tools.  However, the facilitation takes many, many generations, suggesting that stone tool use was one of many clever survival techniques practiced by Homo habilis, “handy man”, and other members of the Homo genus.

0032 So, I wonder, “Do all these clever survival techniques, these extra-somatic adaptations, have ‘something distinctive’ in common?”