04/5/22

Looking at John Perez Vargas, Johan Nieto Bravo and Juan Santamaria Rodriguez’s Essay (2020) “Hermeneutics and Phenomenology in… Social Sciences Research” (Part 17 of 18)

0062 Can a situation-level hermeneutics_3b apply to the social sciences_3a in the same way that phenomenology_3b virtually situates the natural sciences_3a?

If John Jiaro Perez Vargas, Johan Andres Nieto Bravo and Juan Esteban Santamaria Rodriguez are correct, then hermeneutical methods_2b may situate these social empirio-schematic judgments_2a.

0063 Yet, it is unlikely that these social sciences_2a will acquiesce to the potential of interpretation_1b.

First, the rule of the positivist intellect_3a remains, even though compromised by an originating phenomenological intervention.

Second, hermeneutical reduction_2b interrogates the noumenon_1a(1b), the intersubjective being_1b that conditions the consensus_3a that performs empirio-schematic inquiry_2a, threatening to reveal the phenomenologically generated nature of what is taken to be mind independent_1a(1b).

04/4/22

Looking at John Perez Vargas, Johan Nieto Bravo and Juan Santamaria Rodriguez’s Essay (2020) “Hermeneutics and Phenomenology in… Social Sciences Research” (Part 18 of 18)

0064 So concludes this examination of an article published by three enterprising faculty at the Universidad Santo Tomas, Columbia. The full title of their article is, “Hermeneutics and Phenomenology in Human and Social Sciences Research”. The article is found in Civilizar: Cienceas Sociales y Humanas (volume 20(38), 2020, 137 to 146, DOI: https//doi.org/10.22518/jour.ccsh./2020.1a10). Again, I thank the authors for presenting in English.

0065 This article serves as a testing ground for arguments raised in prior reveries and commentaries on articles concerning phenomenology.

0066 The e-works, available at smashwords and other electronic e-book vendors, belong to the series, Phenomenology and the Positivist Intellect. They are here listed, along with this examination, which appears in April 2022 in the blog at www.raziemah.com.

Reverie on Mark Spencer’s Essay (2021) “The Many Phenomenological Reductions”

Comments on Joseph Trabbic’s Essay (2021) “Jean-Luc Marion and … First Philosophy”

Comments on Richard Colledge’s Essay (2021) “Thomism and Contemporary Phenomenology”

Comments on Jack Reynolds’ Book (2018) “Phenomenology, Naturalism and Science”

Looking at John Perez Vargas, Johan Nieto Bravo and Juan Santamaria Rodriguez’s Essay (2020) “Hermeneutics and Phenomenology in… Social Sciences Research” (www.raziemah.com, April 2022 blog)

0067 Testing ground?

These commentaries contain particular category-based nested forms, interscopes and judgments, constructed from (or in reverie to) the essay and book under consideration. These synthetic structures are abductions, constructed on Peircean frames.

So, what to do with a guess?

Test it.

0068 A full list of e-articles and blogs concerning the series, Phenomenology and the Positivist Intellect, is available on this blog for the date: May 3, 2022.

03/23/22

Looking at Jack Reynolds’ Book (2018) “Phenomenology, Naturalism and Science” (Part 1 of 3)

0001 Jack Reynolds, Professor in Arts and Education at Deakin University, publishes a book with the subtitle, “A Hybrid and Heretical Proposal”. The book concerns two views that seem to resist hybridization: phenomenology and naturalism. Why? Does each regard the other as heretical?

Plus, where does that leave science?

Hmmm.

0002 Razie Mah examines Reynolds’ book in Comments on Jack Reynolds’ Book (2018) “Phenomenology, Naturalism and Science”, available at smashwords and other e-book vendors. The commentary is part of a series, “Phenomenology and the Positivist Intellect”.

0003 Phenomenology has an awkward relationship with science. It situates hands-on natural science. Yet, it competes for that role with visionary science.

Visionary science takes what is most precious to practicing scientists, the empirio-schematic judgment, and unfolds it into a situation-level nested form.

Phenomenology competes with and excludes visionary science.

0004 Consequently, phenomenologists and visionary scientists despise one another.

Both work to situate hands-on natural science, represented as a content-level nested form.

Each offers its own situation-level nested form.

0005 Perhaps, this is why Reynolds’ proposal directs attention away from the point of contention.

Hands-on science is naturalism. Hands-on science may be portrayed as the unfolding of the Positivist’s judgment into the content-level of an interscope.

Phenomenology and visionary science situate first-order natural science in very different ways.

0006 Phenomenology wants to consider phenomena in order to elucidate what the thing itself must be.

Visionary science wants to take an established scientific model and coronate it as what the thing itself must be.

03/22/22

Looking at Jack Reynolds’ Book (2018) “Phenomenology, Naturalism and Science” (Part 2 of 3)

0007 There is something funny about the last blog.

Phenomenology_3b virtually situates hands-on natural science_3a by bracketing out the empirio-schematic judgment_2a and asking phenomena, “What must the noumenon_1a be_1b?”

Visionary science_2b virtually situates hands-on natural science_3a by unfolding the empirio-schematic judgment_2a into a situation-level nested form, where the normal context of disciplinary language_3b brings the actuality of mathematical and mechanicals models_2b into relation with the potential of observations and measurements_1b.

0008 Phenomenology_3b faces the delicate task of framing its identification of what the noumenon_1a must be_1b without using metaphysical terms. Why? The content-level normal context, the positivist intellect_3a has a rule that says, “Metaphysics is not allowed.”

What else is not allowed?

Common sense.

0009 Visionary science_3b says that the model_2b is what the noumenon_1a must be_2b. The goal is to replace the thing itself_1a.

For example, a bird in flight_1aflaps its wings_1a.

The bird in flight is a noumenon, a thing itself_1a. The flapping-wings are phenomena_1a, observable and measurable facets of the thing itself_1a. The idea_2a that the flapping wings resist gravity models_2a the resulting observations and measurements_2a. Plus, the idea_2a must be properly configured according to the disciplinary language of physics_2a. Gravity is part of that model.

0010 The visionary scientist then boldy situates the above example as a facet of this grand law_2b, the law of gravity_2b, which determines laboratory observations of birds in flight_1b, and therefore becomes the thing itself_1a(2b). Now, birds in flight_1a are phenomena_1a that objectify what the noumenon_1a must be_2b (that is, gravity_2b.)

0011 The phenomenologist takes a completely different path, using phenomenological reduction_2b to bracket out the empirio-schematic judgment_2a in order to intuitively assess what the noumenon_1a must be_1b. This is how Husserl returns to the noumenon_1b.

Ideally (or I should say, “transcendentally”) phenomenological reduction_2b regards phenomena_1a, the observable and measurable facets_1a of the thing itself_1a, without science-work_2a in mind at all (except for the positivist intellect_3a saying, “No metaphysics.”).

0012 Try the exercise. Imagine the flapping-wings business, not as a way to resist gravity, but as a way to use something in order to survive. Oh, bracket out even that. What do the flapping wings, the tucked in feet, and the determination of the bird say to me? The bird in flight is embodied, enactive, enchanting and entertaining. Now, fix the consciousness in order to identify what the noumenon_1a must be_1b.

Does the word, “sail”, come to mind.

Wings are to birds as sails are to boats?

0012 As soon as wings are sails, then the phenomenologist walks out of the room and the hands-on natural scientist says, “Hey, did you hear that? What an excellent idea. Let us model the phenomena of flapping wings as sails, instead of things that resist gravity.”

0013 Meanwhile, some visionary scientist stands at a podium, accepting an award for A Visionary Application of Science,from the Academy of Important and Tenured Figureheads, for his declaration that gravity is a noumenon_1a(2b) and birds in flight are its phenomena_1a.

03/21/22

Looking at Jack Reynolds’ Book (2018) “Phenomenology, Naturalism and Science” (Part 3 of 3)

0013 Comments on Jack Reynolds’ Book (2018) “Phenomenology, Naturalism and Science”, is available at smashwords and other e-book venues.

How do I find the work?

Search for Razie Mah and the series, Phenomenology and the Positivist Intellect.

Here are some lessons.

Visionary science virtually situates hands-on natural science.

Phenomenology virtually situates hands-on natural science.

Phenomenology and visionary science are at odds.

Phenomenology hinders visionary science from completing its self-anointed task.

There is something funny, dramatic, and wonderful about the insights that phenomenology offers.

The category-based nested form and the triadic structure of judgment allow the inquirer to explore Peircean implications of Jack Reynolds’ book. What a tale these implications tell.

03/8/22

Looking at Roy Clouser’s Article (2021) “…Support of Carol Hill’s Reading…” (Part 1 of 6)

0001 In the same issue as Carol Hill’s article (reviewed in this blog in Feb. 2022), philosopher Roy Clouser offers a complementary note, entitled, “Three Theological Arguments in Support of Carol Hill’s Reading of the Historicity of Genesis and Original Sin” (Perspectives in Science and Christian Faith, volume 73(3), pages 145-151).

0002 Hill makes three assertions (A-C).

(A) The stories of Adam and Eve associate to the archaeological Ubaid Period of southern Mesopotamia.

(B) The worldviews of the ancient Near East must be accounted for in this association.

(C) The association may have global implications, as indicated by the passage of a recipe for transforming copper ore into metal from the ancient Near East to all of Eurasia.

These associations cohere to the hypothesis of the first singularity. They are also consistent with a realization that the science of human evolution may be ignoring a key question. Why is our current Lebenswelt is not the same as the Lebenswelt that we evolved in?

0003 Clouser wants to add a few theological points.

03/7/22

Looking at Roy Clouser’s Article (2021) “…Support of Carol Hill’s Reading…” (Part 2 of 6)

0004 I have a joke.

A Christian theologian goes to the doctor and asks, “What is wrong with me?”

The doctor replies, “It might be original sin. The stories of Adam and Eve don’t need to be reconciled with science. But, Augustine and science, that is your problem.”

0005 Clouser relies on an interpretation of Genesis 1 and 2 appearing in Joseph Soloveitchik’s book, The Lonely Man of Faith. The title is ironic, since Soloveitchik is lonely in name only. He is one of the leading Orthodox Jewish theologians of the twentieth century.

The things that Soloveitchik writes. Some of them buttress Carol Hill’s argument.

0006 Here is the first point.

The Old Testament does not support the claim that Adam and Eve are the first humans. After all, where does Cain get his wife?

0007 Ah, that goes into the problem of Saint Augustine.

Augustine misreads Paul’s letter to the Romans. Well, actually, his Latin translation of Roman 5:12 has a crucial infidelity to the Greek text. The Latin slippage implies that we are all guilty of Adam’s sin. The Greek original suggests that we are all doomed because of Adam’s error.

The result?

The McGuffey Reader poetically waxes, “In Adam’s Fall, we sinned all.”

0008 Should Augustine have known better? Should the translator be blamed?

These questions step around an issue so tricky that everyone walks around it. Spoken words are slippery.

Augustine slips up. But, the slip serves as evidence for an important point.

0009 Adam and Eve may not be the first humans on Earth. But, they may be the first to rely on the slipperiness of spoken words to come to a conclusion that turns out to be highly problematic.

0010 Is this a theological implication of the first singularity?

03/4/22

Looking at Roy Clouser’s Article (2021) “…Support of Carol Hill’s Reading…” (Part 3 of 6)

0011 The first point keys into the second point.

Adam and Eve are the first humans in the history of redemption. They are neither perfect nor immortal. So, they screwed up.

0012 How did they do it?

They thought that they understood the meanings, presences and messages latent in their speech-alone words.

Ooops.

0013 This slip up brings Clouser back to Saint Paul, in his letter to the Romans, where Adam’s covenantal failure is compared to Christ’s covenantal success.

More or less, Paul says that sin enters the world through one man, Adam… but, wait a second… before Moses there is no law, so how can there be sin?

0014 In other words, the actuality of sin₂ potentiating death₁ in the normal context of the Mosaic law₃ must have been functioning after Adam and before Moses, even though Moses is yet to be formally present.

0015 Clouser concludes that this imputation suggests that there are humans contemporary to Adam. Plus, their sins are not held against them, because God has not made Himself known.

0016 However, there are other suggestions that come to mind with the hypothesis of the first singularity.

Before Adam, do humans have access to a (metaphorical, or perhaps, literal) tree of life, which conveys an immortality unfamiliar to what we civilized folk currently imagine?

After Adam and before Moses, are folk, living within our current Lebenswelt, trapped within the imputation of Mosaic law, precisely as Paul notes?

0017 See the e-book An Archaeology of the Fall.

Also, see Comments on Original Sin and Original Death: Romans 5:12-19.

These are available at smashwords and other e-book venues.

03/3/22

Looking at Roy Clouser’s Article (2021) “…Support of Carol Hill’s Reading…” (Part 4 of 6)

0018 Paul’s aside fits the triadic structure found in A Primer on the Category-Based Nested Form.

Here is a picture for humans after Adam and before Moses.

0019 The normal context of the imputed Mosaic Law₃ brings the actuality of sin₂ into relation with the possibilities inherent in death₁.

0020 Now, if I erase the normal context₃ and potential₁ and replace them with items from the stories of Adam and Eve, I produce the following nested form.

The normal context of the Garden of Eden₃ brings the actuality of sin₂ into relation with the potential of the tree of the knowledge of good and evil₁.

0021 These two nested forms complement one another. The theological implications cannot be ignored. The Garden of Eden marks a transition from the Lebenswelt that we evolved in to our current Lebenswelt. The first singularity is a scientific hypothesis concerning the nature of this transition. The Mosaic law associates to our current Lebenswelt.

Adam and Eve are not the first humans.

Adam and Eve are fairy tale figures, standing at the portal to our current Lebenswelt.

Fairy tale figures are larger than life.

03/2/22

Looking at Roy Clouser’s Article (2021) “…Support of Carol Hill’s Reading…” (Part 5 of 6)

0023 A third point supports Carol Hill’s commitment that Old Testament “celebrities” are real people.

0024 Clouser’s terminology is revealing. Adam and Eve are “celebrities”. Are “celebrities” real people?

I can visualize the headlines in the netherworld at the moment when Adam and Eve achieve celebrity status. “Adam and Eve Fall For It.” Read all about it.

0025 The key is “read”.

0026 Undoubtedly, the Pentateuch is a compilation of oral traditions. Once codified, during or after the Babylonian exile, the compilation becomes fixed as canon. Codification raises a host of issues, such as the reliability of the preceding oral traditions.

Or, are these oral traditions already codified in secret documents?

Does the question sound absurd?

Oh, the slipperiness of spoken words.

0027 Am I worried about the reliability of oral traditions or the reality within oral traditions?

0028 The Biblical text itself conveys a reality, in the objective sense of the word, that is assumed by the subjective realities engaged by the underlying oral traditions. Even if Adam and Eve are fairy-tale figures in text, they are real in an oral tradition. Even if Noah is an epic figure in text, he is real in an oral tradition.

0029 Why do the writers of the New Testament take the realness of the Old Testament for granted?

Please do not quote me on what I am about to say.

Despite the fact that the Old Testament is written, the biblical oral traditions are alive and well at the time of John the Baptist and Jesus of Nazareth. Everyone knows that the words are now written, so they use the word “scripture”, acknowledging this fact. However, even though Paul can read the written text, the apostles (and most early Christians) cannot.

My conclusion is that Jesus recites the scriptures, with as much precision as the written text. So, does John the Baptist. They draw crowds that already know the oral tradition and marvel at its theatrical articulation. Jesus and John are performers. What a performance they give. They recite the scriptures so convincingly that members of the audiencewhisper to one another, “The kingdom of God is at hand.”

0030 The New Testament is composed while the oral traditions of reciting the scriptures are alive and well. The spoken word renders a subjective reality. In the beginning, is the word, which, dare I say, tells us that spoken words are slippery things. Listen to the stories of Adam and Eve.

The objective reality conveyed in the written word enters the historical theodrama the moment when Christianity spreads from Israel.

Does that bring me back to Augustine’s slip up?

The slipperiness of spoken words also applies to the written text.