12/16/23

Looking at Daniel Dennett’s Book (2017) “From Bacteria To Bach and Back” (Part 7 of 20)

0057 The preceding blog brings me to an unappreciated, almost subliminal, theme in Dennett’s book.  Dennett strives to defend scientific rationalism as opposed to… well… my blather about specificative extrinsic formal causality.  Phantasm2band manifest images2b are the stuff of opinions.  They2b merely situate content.  Even though they2b appear to concern reality, they2b are really user-end illusions, like the meanings of spoken words or the interfaces of mobile-phone applications.  They2b are the products of both evolutionary paradigms and explicit abstraction.  Evolutionary paradigms contribute to design in one way.  Explicit abstraction contributes to design in another way.

0058 Here is a picture of terms that apply to actualities in a two-level interscope.

0059 It makes me wonder about that word, “design”.

Is “design” an attribute of the manifest image2b that dwells in the user-end illusion that I call “my mind”?

Or does “design” apply to the neural networks2b that result from neurons3b naturally selecting for synapses1b?

Is my user-end illusion best described as a little homunculus capable of planning and carrying out those plans orcompetence without comprehension?

0060 Or, do these questions pose a false dichotomy?

Are my neurons like selective breeders of synapses?  Do synapses flourish when plugged into a neural network?  Do neurons and synapses serve as the material and instrumental support for an immaterial phantasm?  I suppose so.  Neurons are long-lived compared to synapses.  So, they may support selection through producing and sustaining synapses. Neurons are entrepreneurs who often outlive one particular business (neural network) and end up participating in another.  The pattern of synapses established by a neuron2b may be regarded as an adaptation2b.

0061 For classical biological evolution, natural selection operates on individuals within a species.  Each individual is on its own.

For the evolution that Dennett is interested in, synapses are not like individuals.  They are like toolkits, designed for neurons to network with other neurons.

0062 Okay, then let me take that to the next level.

I wonder whether the relation between human culture and our species expressa2b, have the same evolutionary configuration.  So, human culture reproduces neuronal natural selection3b and a meme2a, a species impressa2a,reproduces the role of the synapse.  After all, humans are long-lived compared to memes.  Memes are not individuals.  They are like toolkits, designed for humans to network with other humans.

Instead of “neural evolution”, Dennett proposes the label “cultural evolution”.

0063 This brings me back to the manifest image, produced mechanically and instrumentally by neuron-driven evolution,and, perhaps, mechanically and instrumentally producing cultural evolution.

Am I like a neuron of cultural evolution?

Think about it.

0064 Thank God that Daisy has not figured out that option.

The logic of this exposition would have Daisy as a short-lived synapse-like being held on a leash by a long-lived neuron-like master.

0065 What an incredible manifest image!   What portraits of neuronal and cultural Darwinian paradigms are on display in Dennett’s book.  Metaphysics-laden manifest images accord with the author’s physics-laden scientific images… er… models of biological and social phenomena.  Yet, Dennett does not clearly envision the accordance.

0066 Why?

Dennett’s work contains a subliminal, or maybe… a sublime, defense of the scientific worldview.

A versatile and productive diagram for the scientific enterprise is developed in Comments on Jacques Maritain’s Book (1935) Natural Philosophy, by Razie Mah, available at smashwords and other e-book venues.

12/15/23

Looking at Daniel Dennett’s Book (2017) “From Bacteria To Bach and Back” (Part 8 of 20)

0067 The year, 1935 AD, stands in the interim between the “First World War” and the “Second World War”.

Remember, these terms are modern labels for two brief historical periods.

Jacques Maritain publishes his book in the interim.  He lives in France, where Christendom faces an apparently mortal enemy: Modernity.

0068 Modernity has modern science in its arsenal.  Christendom has… um… a newly revived Thomism, apparently ill-suited for the intellectual fashions coming from allegedly “scientific” movements, such as Darwinism, Marxism, Saussure’s linguistics, Husserl’s phenomenology, quantum physics, and so on.  Catholic intellectuals in Paris, a former epicenter of medieval scholasticism, ask, “What is the nature of science?”

Maritain’s answer may be diagrammed according to the triadic structure of judgment.  A judgment contains three interlocking elements: relation, what is and what ought to be.  A judgment is a relation between what is and what ought to be.  When each element is assigned one of Peirce’s categories, then the judgment becomes actionable.  Actionable judgments unfold into category-based nested forms.

0069 Here is a picture of the Positivist’s judgment.

0070 A positivist intellect (relation) brings a noumenon […and…] its phenomena (what is) into relation with an empirio-schematic judgment (what ought to be).

0071 Note that two judgments are entangled.  The empirio-schematic judgment is embedded within the Positivist’s judgment.  The empirio-schematic judgment is what ought to be.  It is also imbued with the category of secondness, the realm of actuality.  To the scientist, a model is more real than its supporting observations and measurements.  How so?  One may make predictions about future observations and measurements based on the model.

0072 Also note that what is has a hylomorphic structure, even though it belongs to the category of firstness, the realm of possibility.  Aristotle presents an exemplary hylomorphe: matter [substantiates] form.  This hylomorphe fits Peirce’s category of secondness.  Secondness consists in two real contiguous elements.  For Aristotle’s hylomorphe, the real elements are matter and form.  The contiguity is labeled “substance”.  For clear nomenclature, I place the contiguity in brackets.

In the above figure, the substance labeled “…and…” is far more complicated than it appears.  The full hylomorphe is a noumenon [cannot be objectified as] its phenomena.  […And…] is short for […cannot be objectified as…].

Perhaps, it will be no surprise that the noumenon associates to Dennett’s term, “manifest image”.

0073 Dennett’s scientific image is located in what ought to be for the Positivist’s judgment.  Here is a picture of the empirio-schematic judgment.

0074 How do diagrams of the Positivist’s and empirio-schematic judgment illuminate Dennett’s subliminal… or is it sublime?… defense of the Positivist’s judgment?

To start, I wonder, “What elements associate to the manifest image and to the scientific image?”

Well, obviously, the manifest image and the noumenon go together.

The scientific image matches mathematical and mechanical models.

0075 Here is a result of the substitutions.

0076 Ah, the manifest image is already proscribed by the rule of the positivist intellect.  The manifest image is not the thing itself.  It is a sensation2a, a phantasm2b or a judgment2c concerning the thing itself.  The manifest image calls to mind the actualities within the scholastic interscope about what is going on in an individual’s mind.

Plus, the scientific image is constructed from observations of phenomena that cannot fully objectify the manifest image… er… our mind’s response to a noumenon, a thing itself.

0077 Here is a comparison of what is for the standard version and for the adjusted version of the Positivist’s judgment.

0078 What does this imply?

Dennett’s defense of the Positivist’s judgment is neither subliminal nor sublime.  It is subtle, in precisely the way that philosophers employ subtlety.  The fact that the phenomena of neural synapses and (I will get to this later) cultural memessupport the manifest image as a multifaceted evolutionary adaptation (that may be modeled using neuronal and cultural Darwinian paradigms) implies that the manifest image may be dispensed with, because it is an user-illusion of the scientific image.

Does this tell me that the noumenon, the thing itself, is what humans are conscious of?

Or is the noumenon what humans adapt to according to neuronal and cultural Darwinian paradigms?

0079 My user-illusion is an adaptation, as substantial as a dog’s fierce jaws and a cat’s sharp claws.  It cannot be dispensed with, lest I die.

In the face of subtle distinctions between the noumenon and the manifest image and between the manifest image and the scientific image, the betting man would place his money on the manifest image, as that which will endure… er… survive, rather than the scientific image.  Dennett argues against this bet, but he cannot speak directly, because his scientific discussion supports the betting man’s conclusion.

0080 If our consciousness of species impressa2a and species expressa2b is an adaptation, then how is the proposed scientific accounting of our impressions2a and perceptions2b supposed to make them more adaptive?  And if Dennett’s argument succeeds, and a scientific image based on Darwin’s paradigm overlays our feelings2a and phantasms2b, then what about what humans think?

0081 The long-debated scholastic picture of the way humans think cannot be lightly discarded.

Only a subtle argument will suffice. 

12/14/23

What Is A Meme? (A of G, Part 9 of 20)

0082 So far, the structural coincidence between Darwin’s paradigm and the specifying sign covers Part I of Dennett’s book and a couple of chapters in Part II.  The title of Part I is “Turning Our World Upside Down”.  The title of Part II is “From Evolution to Intelligent Design”.  The chapters covered in Part II include seven (“Darwinian Spaces: An Interlude”) and eight (“Brains Made of Brains”).

From this coincidence (or is it from Dennett’s argument?), I learn that a lot of what goes on in my neocortex supports a user-end illusion, which I label “my mind”.  The method behind this neuromechanical marvel employs a Darwinian paradigm, where neurons act like selective breeders and their synapses are the creatures that they breed.  This method strikes me as a little weird, since short-lived synapses are extensions of long-lived neurons.

Maybe it is not as weird as me walking Daisy around on a leash.

0083 I also learn that scholastic inquiry into human knowing provides a nested picture of the actualities that participate in manifest images held by individual human minds.  A three-level interscope contains three virtually nested actualities.  The three-level interscope is delineated in A Primer on Sensible and Social Construction, by Razie Mah, available at smashwords and other e-book venues.

Here is a picture, highlighting the three actualities2 of the manifest image, and downplaying their respective normal contexts3 and potentials1.

0084 The content-level actuality, species impressa2a, goes with the terms “sensation”, “impression”, “feeling” and “qualia”.  In terms of ontology, this actuality2a may be portrayed as active body [substantiates] sensate soul.

The situation-level actuality, species expressa2b, goes with perceptions2b, phantasms2b, emotions2b, trained responses2b, along with other expressions.  In terms of ontology, this actuality2b may be portrayed as perceptive soul [informs] reactive body.

The perspective-level actuality, species intelligibilis2c, goes with judgments2c, explicitly, and convictions2c, implicitly.  A conviction is a judgment where the relational elements are not labeled.  So, the triadic structure operates holistically.  In terms of ontology, a judgment is a triadic structure consisting of three elements: relation, what is and what ought to be.  When we associate each of the elements with one of Peirce’s categories, the judgment becomes actionable.

0085 These three actualities are discussed in Razie Mah’s blogs for October 2023, titled Looking at John Deely’s Book (2010) Semiotic Animal.  Of course, in order to understand these three actualities, I must divine their normal contexts and potentials.  This divination will proceed as I examine the sign-relations that are embedded in the scholastic manifest image.

0086 Let me start with the basics.

We (humans) encounter actuality2.

We understand that encounter when we have elucidated the appropriate normal context3 and potential1.

The elucidation may proceed using Aristotle’s four causes.

0087 But, what if two of Aristotle’s causes are outlawed by the positivist intellect?

Well, the positivist intellect cannot achieve understanding.

Instead, the positivist intellect (which is the relation in the Positivist’s judgment) uses disciplinary language to construct mathematical and mechanical models of observations and measurements of psychological and social phenomena (what ought to be in the Positivist’s judgment).

Then the Positivist sells these models under the label, “scientific conclusions”.

0088 Typically, when a clinical psychologist mentions the term, “manifest image”, the referent is a species expressa2b. Why?  People tend to seek the services of a clinical psychologist when they cannot control their emotions.  An emotion may be portrayed by the hylomorphe, perceptive soul [informs] reactive body.  Perceptions [trigger] emotions.

The client suffers the actuality of a phantasm2b.

The clinician suspects that the client will understand that actuality2b when a virtual normal context2c and potential2a are elucidated.

0089 The following figure portrays the virtual nested form in the realm of actuality for the scholastic’s manifest image.

0090 This nested form is virtual because it runs down a column in a three level interscope.  The qualifier, “virtual”, means “in virtue”, in regards to the mind, and “in simulation”, in regards to the brain.

The perspective-level normal context of judgment2c virtually brings the situation-level actuality of a perception2b into relation with the content-level potential of sensations2a, impressions2a and feelings2a.  Each of these actualities conveys its own sense of realness.  But, the phantasm2b seems to be the most real because it occupies the slot for secondness in both the situation-level nested form and the virtual nested for in the interscope. 

0091 Often, the species intelligibilis2c and the species impressa2a do not register.

Even less apparent are the normal contexts and the potentials for all three actualities.

No wonder the catholic schoolmen spend centuries debating the causalities involved in how humans think.

12/13/23

What Is A Meme? (B of G, Part 10 of 20)

0092 According to Dennett, a meme is a unit of information worth having.  If a meme is worth having, then it is worth paying attention to.  A meme is a unit of cultural information.  “A meme” rhymes with “gene”, a unit of information coded by DNA.

Of course, I can also say that a “meme” sounds like “mean” and “gene” sounds like “jean”.

0093 That raises the question, “What is information?”

Well, “semantic information” is encoded and specifies its own interpretation. 

0094 Surely, that sounds like the work of the specifying sign.

So, a meme behaves as if it contains semantic information because it activates (what the scholastics call) specificative extrinsic formal causality, otherwise known as a specifying sign.  The specifying sign connects the content and situation levels of the scholastic manifest image.

0095  In terms of semiotics, an impression2a (SVs) stands for a perception (SOs) in regards to the question, “What does it mean to me?”3b contextualizing the possibility of situating content1b (SIs).

Dennett calls the coupling of a content-level sign-vehicle (SVs) to a situation-level sign-object (SOs), “semantic information”, because, often enough, the species impressa2a merely decodes spoken words and grammar.  The qualifier, “semantics”, associates to spoken language.  Semantic information offers designs worth getting, differences that makes a difference, and opportunities that go with Gibson’s term, “affordance”.

0096 So, right at the start, I know that the species expressa2b (SOs) virtually situates content2a in such a manner that the species impressa2a (SVs) is meaningful to me3b (SIs).  But, that is not all.  Species impressa2a (SVs) also offers clues to presence (who speaks to me?) and message (why speak to me?) (SIs).

0097 To Daisy, the cat (er… the species impressa2a of the neighbor’s cat2a (SVs) stands for a species expressa2b, a little monster… or maybe, an animated morsel… equipped with paws with claws2b (SOs).

To me, the fact that Daisy’s tail tucks between her hind legs2a (SVs)) stands for her fear and loathing of the neighbor’s cat2b (SOs) in regards to our morning walk3b (SIs).

Neither Daisy nor the cat know why this drama plays out with regularity.  The lady next door throws out her trash just before I take Daisy on her routine walk.  Her open door serves as an opportunity for the neighbor’s obnoxious cat to scamper out of its indoor enclave.

0098 I cultivated an additional incentive.  I planted catnip among the neighbor’s untrimmed verge, which the cat finds attractive.  Now, as soon as the neighbor lady opens her door, the cat scampers out and beelines to this destination, a garden of intoxication, where she is always surprised by Daisy and puts up a wonderful display of threats and hissing.

Daisy is so perplexed by this stoned feline that she either wants to protect me or expects me to protect her.  The leash pulls tight either forward or backward, depending on the suddenness of the realization of this dramatic species impressa2a(SVs).

0099 Clearly, the cat2a is a meme.

Plus, it2a is more than a meme.

Daisy’s tail going between her hind legs2a is a meme.

Plus, it2a is more than a meme.

0100 As the encounter achieves greater regularity (thanks to the catnip taking root, plus the morning routines), Daisy is slowly coming to a consistent species expressa2a (SIs).

Nevertheless, she is regularly confounded.

12/12/23

What Is A Meme? (C of G, Part 11 of 20)

0101 With a single chomp of her mighty mouth, along with some head thrashing, Daisy can put an end to the neighbor’s cat.  I suppose that I restrain her from what her species expressa2b calls her to do, because I have her on a leash.  The leash puts Daisy’s species expressa2b into perspective.

0102 Does this imply that there is another sign?  Does this sign connect the situation and perspective levels?

Daisy’s fear and loathing of the cat2b (SVe) stands for her being restrained by the leash and thereby confounded2c (SOe) in regards to the question, “Does this makes sense?”3c, contextualizing the possibility of putting the situation into perspective1c (SIe).

The subscript, “e”, stands for “exemplar”.

Here is a picture.

0103 The exemplar sign-vehicle (SVe) coincides with the specifying sign-object (SOs).

Correspondingly, the exemplar sign-object (SOe) puts the specifying sign-object (SOs) into perspective.  This perspective includes both Daisy and myself, along with the catnip, the cat and my trash-toting neighbor.

0104 Plus, there is a question about nomenclature.

For scholastics, the specifying sign starts with subjective content and ends with objective situation.  The exemplar signstarts with an intersubjective situation and ends with a suprasubjective perspective.  So, the situation-level actuality is “objective” (SOs) for the former and “intersubjective” (SVe) for the latter.

For moderns, only two terms are employed, “subjective” and “objective””.  Scholastic terms shift when stepping from the specifying sign to the exemplar sign.  For moderns, “subjective” opinions often address the question, “What does it mean to me?”3b, while “objective” facts raise the question, “Does this make sense?”3c.

This terminological shift is discussed in Razie Mah’s blog for October 2023, Looking at John Deely’s Book (2010) “Semiotic Animal”.

0105 The exemplar sign object2c (SOe) makes sense3b because it may be true, or believable, or commonly accepted, or logical with respect to an affordance.  What is that affordance?  May I call it, “intelligibility”?  Oh, that could bring a smile to the face of a philosopher and a grimace to the face of a scientist.

0106 Let me return to the scholastic manifest image for the example of Daisy, my dog, who I knowingly place into proximity to the neighbor’s miserable feline, soon after the neighbor lady takes out her trash.  Is there a problem with planting catnip in the verge near where we regularly stroll?  Surely, the neighbor’s husband, who is rarely at home to tend the verge, does not mind.  Plus, the cat clearly loves the mint.

Here is a picture.

0107 The exemplar sign-object (SOe) contains a judgment.

Recall, a judgment is a relation between what is and what ought to be.

0108 In order to arrive at my judgment2c, I first look at the virtual nested form in the realm of actuality.

To me, Daisy’s confoundedness2c serves as a virtual normal context that brings the actuality of unnerved Daisy2b into relation with the possibilities inherent in her tail tucked between her legs2a.

I next transfer the virtual nested form into the triadic structure of judgment.

Daisy’s confoundedness (relation, thirdness) brings her tucked tail as an universal being (what is, secondness) into relation to Daisy’s fear and loathing as an intelligible being (what is, firstness).

0109 Yes, whatever is going on in Daisy’s mind2c contributes to my judgment2c, even though it (whatever “it” is) cannot be articulated.

0110 For Daisy, a relation that I am not privy to2c virtually brings fear and loathing2b into relation with that catnip-addled feline2a.

0111 The triadic structure of judgment fits neatly into the sign-object of the exemplar sign as well as the perspective-level actuality2c of the scholastic’s three-level interscope.

12/11/23

What Is A Meme? (D of G, Part 12 of 20)

0112 Here is a scholastic picture of the way humans think.

0113 What is the nature of the Latin term, “species intelligibilis“?

Typically, this actuality2c attempts to bring the ‘what is’ of a species impressa2a into relation with the ‘what ought to be’ of a species expressa2b.

There is another way to describe the perspective-level judgment.  A relation2c brings together the universal aspects of the species impressa2a (what is) and the intelligible aspects of the species expressa2b (what ought to be).  As such, the elements belonging to the perspective-level actuality2c are not exactly the same as the situationb and contenta level actualities2.  They must be qualified as elements of judgment.  The scholastics accomplish this task by adding the word, “intelligibilis”.

Here is a picture.

0114 Daisy cannot ask the question, “Does this makes sense?”3b.

Consequently, Daisy cannot contextualize the potential1c of her species expressa2b by formulating a species expressa intelligibilis2c.

Or, maybe she can.

I guess one does not have to speak the question3c in order to ask it.

0115 What is her conviction2c?

Is her phantasm2b effectively true, believable, commonly accepted, and logical with respect to an affordance1b?

What is that affordance1b?

I can only guess.

And then, there is the issue of the leash2c.

0116 Since I am able to put my species expressa2b into perspective2c, I can imagine what Daisy’s judgment might be2c.   I may not be correct.  But, I know that Daisy is fully capable of dispatching that cat, because, by my reckoning, she has already performed such duty on at least one other cat, a half-dozen squirrels, and a dozen rats.

On top of that, if Daisy suddenly throttles that indoor cat, whose only excursions into the wild lead directly to the catnip patch, then the cat’s owner would have to deal with me, her neighbor, whom she has studiously ignored for long enough.

0117 Hmmm.  I guess I should not have said that.

There is something about my species intelligibilis2c best be left unspoken.

How so?

My little addendum enters the reader’s slot for species impressa2a and, in the process, provides a clue to what is happening3a, as well as the potential of ‘something happening’1a.

0118 I know what you are thinking.

What sort of freak would create a situation where his dog kills the neighbor’s cat in order to gain her attention?

12/9/23

What Is A Meme? (E of G, Part 13 of 20)

0119 I have another label for what you are thinking.

You are thinking a meme.

According to Dennett, a meme is a unit of culture, bearing semantic information, offering ‘something’ that makes a difference and surviving through reproduction, such as gossip.

News of Daisy killing the neighbor’s cat is a meme.

0120 I snatch the cat’s corpse from Daisy’s mouth, after distracting her with one of her favorite treats.  I intend to bring the deceased to the neighbor lady.  I am sure that she will tell every person she knows about the incident, if she knows anyone.  She seems like a sailor’s widow, waiting for her husband to return.  But, she does not do what every woman whose man works the seas should be doing, going to church to pray for his safety.

I plan to carry the cat’s body in a bag and knock on her door.

When she answers, I aim to say, “I took the leash off Daisy this morning and she went right after your cat.  Your cat is dead.  I am sorry.  If you want, I will buy you a new cat.”

But first, I ought to address another question.

0121 How did Daisy manifest her judgment2c with such vigor?

I think that the leash says it all.

Removing the leash2c produced a species impressa2a in Daisy, which specified a species expressa2b, which inspired a canine species intelligibilis2c, which stood for an action, which took the cat completely by surprise and generated a new species impressa2a in me, as I came to realize the potential of ‘something’ happening1a underlying the normal context ofwhat is happening3a.

0122 What am I saying?

Am I saying that Daisy’s judgment2c produces a sign-relation that appears inside out, because the sign-vehicle is hidden within Daisy’s mind and the sign-object is what Daisy does, for me to witness?

0123 Yes, I call this inside-out sign-relation an “interventional sign”.

Here is a picture.

12/8/23

What Is A Meme? (F of G, Part 14 of 20)

0124 A meme involves an interventional sign-relation, whose sign-vehicle3c (SVi) fills in the slot for species impressa2a(SOi) while providing clues to a relevant content-level normal context3a and potential1a (SIi).

A meme also involves a specifying sign-relation, where a content-level species impressa2a (SVs) specifies a species expressa2b (SOs) within a situation-level normal context3b and potential1b (SIs).

0125 Here is a general picture of the specifying sign.

0126 Obviously, the interventional sign-object occupies the same content-level actuality2a as the specifying sign-vehicle.

The adaptiveness of the subsequent specifying sign weighs (takes into account) the initial bias (perhaps, affordance) provided by the interventional sign’s interpretant.

0127 In chapter nine, Dennett considers spoken words as paradigms of memes.

What about the gesture-words of hand talk… er… “sign language”?

Surely, these are even more paradigmatic because the gesture-word images and points to its referent.

0128 What if language evolves in the milieu of hand talk?

Here is a scenario to think about.

A warm rain falls all afternoon on my mixed forest location in eastern Africa, around a million years ago.  My Homo erectus comrades can’t do much, so they huddle under trees and nap.  The next day, the clouds have not given way, and I can smell something and I know what that something is.  Mushrooms are sprouting!

0129 How do I know this?

A mental module has evolved, over the course of generations, specifically devoted this opportunity, the smell and the taste and the weather conditions are all encoded, because those of my ancestors who responded to the mushroom-related opportunity reproduced more successfully that those who did not.

Plus, I don’t have a leash.

0130 However, I need to recruit others.  I need volunteers willing to work for food and share the riches with others.  In time, others will return the favor.  So, I initiate an interventional sign-relation.

0131 By Dennett’s account, my hand talk words constitute “a meme,” a unit of culture, containing semantic information, a difference that makes a difference, and a piece of know-what worth having.

0132 By a scholastic’s account, my hand talk words constitute the sign-object of an interventional sign-relation (SOi).

I don’t know whether medieval schoolmen successfully formalize the causality inherent in the interventional sign as a relational being.  According to Comments on John Deely’s Book (1994) New Beginnings, Latin-writing scholars formalize the specifying and the exemplar sign-causalities.  The discovery of the interventional sign, which has all the characteristics of Dennett’s notion of “an inversion of reason”, appears in Comments on Sasha Newell’s Article (2018) “The Affectiveness of Symbols”.  Both commentaries are available at smashwords and other e-book venues.

0133 Whatever the accounting, my intervention sign initiates a specifying sign, leading to a wonderful mushroom harvest and contributing to our team (and our band’s) reproductive success.

0134  What is this “inversion of reason” business?

The interventional sign-relation inverts the commonplace notion that the sign-vehicle is visible (and thus, a subject) and the sign-object is mental (and thus, an object).

The specifying sign-relation reverts the inversion back into the commonplace notion.

0135 Both sign-relations intimate an affordance.

In this instance, the two affordances speak with one voice, saying, “Our team can gather many more mushrooms than a single individual.  We can gather enough to feed all the other potential (but not, at this weather moment, actualized) teams in the band.  Plus, we can dry and hide the rest.  Time is short.  Get to work!”

0136 Notably, this affordance cannot be articulated using hand talk.

How can one picture or point to “team”, “potential” or “affordance”?

Nonetheless, the affordance includes the potentials within the purely relational structure of the scholastic interscope for how humans think.

Clearly, each member of the team conjures the same relational structure, even though each individual possesses a different brain.

Only one more step is required to answer the question, “What is a meme?”

12/7/23

What Is A Meme? (G of G, Part 15 of 20)

0137 From the previous blogs, I know that the meme is bound to the species impressa2a.

In the species impressa2a, the sign-object of the interventional sign (SOi) weds the sign-vehicle of the specifying sign(SVs).

The question arises, “How are the two united?”

0138 Aristotle’s hylomorphe meets the definition of Peirce’s category of secondness.  The category of secondness consists of two contiguous real elements.  My nomenclature puts the contiguity into brackets: one real element [contiguity] other real element.

0139 The two real elements are subject to the law of noncontradiction.

Plus, the contiguity is not a real element, even though it seems to be.

Ironically, I intend to use the word, “substance”, to label the contiguity.  The word has a long pedigree.  After being used for philosophical discourse for thousands of years, the word does not have much use in our current modern Age of Ideas.  Some people call table salt, “a substance”.  Some moderns call addiction to cocaine, “substance abuse”.  So, my technical postmodern adoption of the term, “substance”, as the contiguity between matter and form, marks a turning point, the dawn of a new age of understanding.

More or less.

The hylomorphe stands at the beginning of the Greek Age of philosophy.

0140 Here is a picture of Aristotle’s hylomorphe.

0141 For this application, the meme is a species impressa2a manifesting the following hylomorphic structure.

0142 Dennett devotes several chapters to memes, including chapter ten (“The Meme’s Eye Point of View”) and eleven (“What Wrong with Memes?  Objections and Replies”).

0143 This picture of the meme satisfies Dennett’s concept of the meme.

How so?

Memes are units of cultural information.  Memes allow competence without comprehension.  At the same time, memes play a role in comprehension.  

0144 Of course, this picture also challenges Dennett’s notion of the meme.

How so?

The meme is a hylomorphe constructed with sign-elements of two sign-relations.

This brings me back to competence, as opposed to comprehension.

Competence merely requires both signs to function.

Comprehension depends on how apparent the interventional sign is.  How well does the interventional sign-action2a(SOi), which like inversion of what we imagine a sign-object to be, convey what is happening3a and the potential of ‘something happening’1a (SIi)?

After all, comprehension implies that a person registers what is happening3a and the potential of ‘something’ happening1a(SIi), while decoding an ongoing event2a (SOi).

0145 This raises a related issue, asking “What is the proper metaphor for memes?”

According to Dennett (following Richard Dawkins, who originally promotes the idea that memes are phenomena subject to scientific inquiry), memes are like viruses.  Each meme pursues own reproductive fitness.  So, a cultural unit may have traits that exist simply because they are advantageous to its replication.  Yet, the host must matter, because the host carries the meme, just like host carries a virus.

This makes me wonder.

Are viruses the most appropriate analogy for memes?

Or are synapses?

Virus do not form connections.  Synapses do.  The meme as hylomorphe connects the sign-object of an interventional sign(SOi) with the sign-vehicle of a specifying sign (SVs).

0146 A Darwinian paradigm where memes are like viruses leads to different predictions than one where memes are like synapses.

Take a glance at the following figure where a meme is a hylomorphe and ask, “Does this figure look more like one neuron [cultivating] a synapse to another neuron or a virus [infecting] a host?“

Okay, that was a rhetorical question.

0147 If memes are hylomorphic entities, then other characteristics of memes become obvious.  Memes offer competence without comprehension.  Memes are informational beings.  They survive because they encourage the evolution of neural networks.  Plus, they offer affordances.  Neurons make their living by trafficking in information. Information consists in opportunities to form relevant synapses and to cost-cut synapses that are no longer busy.

Here is a picture of Dennett’s characteristics of memes.

0148 The three characteristics of memes highlight the fragility of modern theories that account for cultural phenomenawith poorly-defined labels, such as “beliefs” or “ideas”.  Modern social theorists cannot account for why beliefs or ideas arise in the first place and how they are replicated among individuals.  Meme theorists can.

0149 So, what do social scientists say in response?

Do I hear laughter echoing down the hallways of the College of Social Science?

Or is it it the Colleges of Social Sciences?

0150 In chapter eleven, Dennett defends the meme research project against detractors, who tend to be modern social scientists. Some of these professionals employ the paradigm of natural history to explain human adaptations.  Some of them ignore human evolution altogether.

0151 Once again, here is the Darwinian paradigm, beloved by natural historians.

In the normal context of natural selection3b, an adaptation2b emerges from (and situates) a niche1b, which is the potential1b of an actuality independent of the adapting species2a.   The biologist considers an adaptation2b, as a situation-level actuality, with the goal of first, identifying the actuality independent of the adapting species2a and second, delineating the specific potential that is either exploited or avoided1b.

0152 Now, replace the natural-historical terms with versions that derive from Dennett’s meme project.

In the normal context of cultural selection3b, an explanation for a meme2b emerges from (and situates) an affordance1b,which manifests the potential1b of the hylomorphic structure of the species impressa2a, as pictured above.

0153 What does this imply?

The social scientist should consider the meme as an adaptation2b, as a situation-level actuality, with the goal of first, identifying the content-level actuality2a where a sign-object of the interventional sign-relation substantiates the sign-vehicle of a specifying sign-relation2a and second, delineating the specific affordance that is either exploited or avoided1b.

0156 Clearly, the modern anthropologist faces a more complicated and confusing task than the natural historian, because the meme2a is embedded in the scholastic interscope depicting the way humans think.

12/6/23

Looking at Daniel Dennett’s Book (2017) “From Bacteria To Bach and Back” (Part 16 of 20)

0157 Now that I have arrived at a technical definition of the term, “meme”, within the framework of postmodern scholasticism, I may examine chapter nine of Dennett’s book (“The Role of Words in Cultural Evolution”) and chapter twelve (“The Origins of Language”).

0158 Dennett’s argument goes like this.

Words are a key ingredients to culture, because they belong to language.  Spoken words make excellent examples of memes.  Spoken words are like viruses.

But, I wonder, what about hand-talk words?

0159 Apparently, the idea that language evolves in the milieu of hand talk does not cross Dennett’s mind.  Indeed, many evolutionary biologists treat culture, in general, and language, in particular, as the actuality independent of the adapting species2a, rather than an adaptation2b.  Why?  They are convinced that humans have no ultimate niche, only a blend of proximate niches, all of which offer material or instrumental advantages or challenges.

0160 Au contraire.

According to the masterwork, The Human Niche (by Razie Mah, available at smashwords and other e-book venues), our lineage adapts to an ultimate niche1b, the potential1b of triadic relations2a, as well as diverse proximate niches, including various Pliocene and Pleistocene ecologies and environments.

Practical language2b is an adaptation to team activities and contributes to the expansion of the hominin neocortex between 2000kyr (thousands of years ago) and 800kyr.  Hand talk evolves from pantomime to rudimentary (team-specific) grammars.

General language2b is an adaptation that evolves within the milieu of hand talk, after the domestication of fire, around 800kyr (800 thousand years ago).  Hand talk evolves from rudimentary team-specific languages to fully grammatical general languages.

Here is a picture of the latter step.

0161 What is language in the milieu of hand talk?

Hand-talk consists of manual-brachial gestures.  Manual-brachial gestures work (that is, have the character of memes) because they picture or point to their referents.  In terms of semiotics, manual-brachial gestures are icons and indexes.

When these are routinized, symbolic processing starts to occur, enhancing the distinctiveness of each gesture, and turning each into a word-gesture in a system of differences.  The modern linguist, Ferdinand de Saussure (1857-1913 AD) defines “spoken language” as two arbitrarily related systems of differences, parole (speech) and langue (mental action).  A finite system of differences (for Saussure) is a symbolic order (for Peirce).  Grammar consists of operations within a symbolic order.

In hand talk, the relation between parole and langue is motivated by the natural sign characteristics of hand-talk words.  Manual-brachial gestures are icons and indexes. Gestures image and indicate their referents.  At the same time, hand talk also routinizes gestures into words.  Words operate as symbols.  They form a symbolic order.  A symbolic order allows grammar.  Grammar makes hand talk linguistic.

0162 Our ancestors never imagine that their gesture-words are icons, indexes or symbols.

Nevertheless, they become better and better at hand talk.

0163 How do manual-brachial word gestures fit the definition of meme?

A perspective-level actuality2c may be a conviction that cannot be explicitly expressed using iconic and indexal signs.  After all, how can a hand-talk word point to or picture a species impressa2a, a species expressa2b or a species intelligibilis2c?

Nevertheless, the conviction2c is real.  Plus, if the hypothesis proposed in The Human Niche is credible, and if the scholastic interscope for how humans think describes what it claims to describe, then conviction2c is an adaptation.

So, how do our ancestors express their convictions2c?

They express their convictions through hand-talk expressions2a (SOi) in the normal context of what is happening3a and with the potential of ‘something’ happening1a (SIi).

Then, the hand-talk words2a are linguistically decoded into an icon or index (SVs).

0167 Here is a picture of hand-talk as a meme.

0168 Before general language, the practical hand-talk languages of each team activity are distinct and only occur within the normal context of each team activity.  Many of the characteristics that we associate with spoken words remind me of how hand-talk languages adapt to the crucible of team activities.  

During the team activity, conviction2c judges whether the ongoing content-level normal context of what is happening3asupports the ongoing situation-level normal context of what this means to me3b.  This conviction2c (SVi) substantiates hand-talk words (SOi) that either maintain the situation-level potential1b in the face of content-level potentials1a or not.

0169 For example, we don’t gather mushrooms at locations where lions are known to prowl.  Plus, when a lion is nearby, everyone wants to get back to the band.  There are hand-talk words that convey these tidbits of semantic information.  We expect that our words refer to things and states of things.  We expect our words to be honest.  We insist that certain words are used appropriately.  We expect words to contribute to our awareness of the ongoing situation.  We expect words to convey, sometimes with comic zeal, what is happening and what it means to me.

0170 So, is there a problem with this scenario?

Have you noticed that no one talks with their hands anymore?

According to the masterwork, An Archaeology of the Fall (by Razie Mah, available at smashwords and other e-book venues), around 7800 years ago, the only culture on Earth practicing speech-alone talk is the Ubaid of southern Mesopotamia.  All other Epipaleolithic, Mesolithic and Neolithic cultures practice hand-speech talk.

0171 Why?

For one, speech is added to hand talk at the start of our species, before 200kyr.  Our human ancestors practice a dual mode of talking, hand-speech talk, for over 190 thousand years. Then, the first singularity occurs.  

For two, the first singularity starts with the Ubaid of southern Mesopotamia.  Today, all civilizations practice speech-alone talk.  In fact, every civilization throughout history practices speech-alone talk, raising the question, asking, “Did the adoption of speech-alone talk potentiate civilization?”

For three, the answer is yes.

0172 Here is a picture of speech-alone talk as a meme.

The difference between hand-talk words and speech-alone words may seem subtle.  Nevertheless, the difference is substantial.

0173 Hand-talk and hand-speech talk facilitate constrained social complexity.

Speech-alone talk potentiates unconstrained social complexity.