SaH0001 Razie Mah offers three foundational courses that cover human evolution.
These are:
The Human Niche
(also see the four accompanying commentaries as well as the three-part Comments on Michael Tomasello’s Arc of Inquiry (1999-2019))
An Archaeology of the Fall
(also see the three part Instructor’s Guide, as well as The First Singularity and Its Fairy Tale Trace and Original Sin and Original Death: Romans 5:12-19)
How To Define the Word “Religion”
(also see the ten primers, starting with A Primer on the Category-Based Nested Form and A Primer on Sensible and Social Construction)
These courses are on sale by various electronic booksellers.
The texts are designed to be read and discussed in a seminar setting.
0002 For inquirers. educators and students would who like to try their hands at Razie Mah’s approach, Semiotics and History offers a path. This is one course consisting of many strands. Like a fiber in a rope, each strand strengthens the entire conceptual apparatus. With few execptions, each course completely appears in the blog. Some strands will have an electronic e-book component. So, don’t be afraid to make a purchase. You will find that the costs of Mah’s electronic works are reasonable.
In the following list, the date corresponds to the cover page of each strand. A strand typically covers a month.
0003 The following list extends into the future, because more strands will be added over time.
Feb 6,5, 2026
Looking at Kalevi Kull and Ekaterina Velmezova’s Book (2025) “Sphere of Understanding” (Part 1 and 2 of 3)
Feb 4, 2026
Semiotics and History: The Tartu-Moscow School of Semiotics (Part 3 of 3)
May 30. 2026
Semiotics and History: Baroque Scholasticism
May 7, 2026
Semiotics and History: Baroque Scholasticism and Early Modernism
June 30, 2026
Semiotics and History: Early Modernism
July 31, 2026 Semiotics and History: Gnosticism in Modern America
0377 The article before me is published by Sign System Studies (volume 45(3/4), 2017, pages 404-448) by two well-regarded semioticians. The full title is “Boris Uspenskij on history, linguistics and semiotics”. Kalevi Kull conducts the interviews. Ekaterina Velmezova performs translation.
The article consists of two sit-downs. The first takes place at the end of a eighth session of the Tartu Summer School of Semiotics, in August 25, 2011. The topic of the Summer School was Semiotic Modelling. The second takes place at Uspenskij’s home in Rome on May 27, 2012. The questions are based on his book, Ego Loquens: Language and the Communicative Space (2007).
0378 This examination seeks to appreciate how one of the leading figures of the Tartu-Moscow School of Semiotics, which flourished from the 1960s to the 1980s, weaves Saussure’s definition of spoken language as two arbitrarily related systems of differences, into a science-friendly inquiry into the literature of the Slavic civilization.
0379 Two arbitrarily related system of differences?
Parole (speech talk) also corresponds to the written word as well as symbolic artifacts. Parole can be observed and measured.
Langue (the machinations that automatically decode and encode speech talk) cannot be directly observed in the same way as parole. Yet, langue is there. It must be. Otherwise there is no way that someone can think before speaking, should that person choose to do so.
0380 Parole and langue are two contiguous real elements. The continuity, if placed in brackets is [arbitrarily related].
This configuration satisfies the definition of Peirce’s category of secondness, where one real element [is contiguous with] another real element. For Aristotle’s hylomorphe, the two real elements are matter and form. I label the contiguity, [substance] or [substantiates], but it also could be [entangles]. Substance is typical. Entanglement is tricky.
0381 Here is a picture of the comparison between Aristotle’s hylomorphe and Saussure’s definition of language.
0382 Saussure’s definition of language appears to be scientific, because there is no substance. That is, there is no metaphysical reason for why what we think comes to be associated to what we say. So, the arbitrary relation is simply a conditioned response. A conditioned response conforms to truncated material and efficient causalities.
Another term for “conditioned response”?
How about “code” and “decode”?
0383 Okay, if that is the case, then what?
What if what we think (langue) is like matter? What if what we say (parole) is like form?
Then, the contiguity, [arbitrary relation], seems to say that we can attach any word to any thought, without structure. So, something structural would need to situate the content of a spoken word, even if that structure is a habit or a convention. Once that happens, then the hylomorphe, {langue as matter [substantiates] parole as form}2a, occupies the actuality2a on the content-level of a two-level interscope. Language2bm is the situation-level matter that induces a constellation of the content-level hylomorphe.
0384 Okay, if language2b is (by Saussure’s definition) the dyad, {langue2am [arbitrary relation] parole2af}, then how can language2b situate itself2a?
This can only happen if language2b is already participating as a situation-level category-based nested form involved in the production of statements2b.
0385 Here is a picture.
0386 It is as if the content-level actuality2a is immediately situated by a demand to substantiate a statement, as if language2b is matter and a statement2b is form.
0387 But, obviously, there is more.
The content-level actuality2a is accompanied by a normal context3a and potential1a.
So is the situation level actuality2b.
0388 For the content level, the normal context of Saussure’s semiology3a brings the dyadic actuality of {langue as matter [substantiates] parole as form}2a into relation with the potential of ‘a signified and its signifier’1a.
0389 For the situation level, the normal context of a linguistic structure (or genre or system)3b brings the dyadic actuality of {language as matter [substantiates] statements as form}2b into relation with the potential of ‘the laws of the system’1b.
0627 Today, we no longer are who we evolved to be.
What does this imply?
We can no longer be who we evolved to be.
Our current Lebenswelt is not the Lebenswelt that we evolved in.
0628 Today, the general ego interscope presents a purely relational structure (a suite of triadic relations) that may be processed implicitly. This is the configuration of langue, as opposed to parole.
Here is a picture.
0629 Almost all of the elements of the interscope are filled with explicit abstractions.
A trace of Aristotle’s philosophy resides in the Tartu-Moscow School of Semiotics.Upwellings from deep within Slavic civilization breathe into explicit abstractions.
An archaeology can be seen in the structure of the content- and situation-level actualities. According to Aristotle’s hylomorphe, matter [substantiates] form. But, this Christianized pagan civilization realizes the inverse is also a thing. Form [entangles] matter.
0630 In the example, the form of a small bird entangles the matter of a young initiate.
The claim coheres with the crucial claim of Razie Mah’s book on hominin evolution, The Human Niche. Our niche is the potential of triadic relations.
The lesson appears like a banner on the perspective level.
0631 This brings me to the joke about Juri Lotman’s soulful encounter with St. Methodius.
During the first ascent of the Tartu-Moscow School in the USSR, structural3b semiological3a models2c are on the scientific side of the fence. The fence demarks the academic turfs of science (Marxist theory) and superstition (Christian faith, in all its diversity).
Now, the second ascent of the Tartu-Moscow School occurs as the USSA, the maven of technology without meaning,claims the mantle of science (psychometric theory) as opposed to superstition (still Christian faith, in all its diversity).
0632 Does the second ascent of TMS forgo occupation of the science side of the fence?
Or does it straddle the fence?
0633 It may sound uncomfortable, but take a look at the following sequence of perspective level nested forms.
0634 In regards to the universe of signs, Lotman challenges Marx’s paradigm.
Do material arrangements [substantiate] the human condition2cf?
Lotman begs to differ.
0635 In regards to the evolution of humanity, Peircean diagrams turn out to be useful for depicting the relational beings inherent in implicit abstraction.
Consider Comments on Michael Tomasello’s Arc of Inquiry (1999-2019), by Razie Mah, available at smashwords and other e-book venues.
0636 In regards to the human as a semiotic animal, one must not forget that both exemplar and interventional signs intercalate in the perspective level of an interscope.
The specifying, exemplar and interventional signs appear in Looking at John Deely’s Book (2010) “Semiotic Animal”. This sequence of blogs appears in Razie Mah’s website in October 2023.
0637 What wonderful opportunities for the second ascendance of the TMS!
0638 But, that is not the only challenge that comes from this examination of the interview with Boris Uspenskij in the early 2010s and published in Sign Systems Studies in 2017.
I suppose that there is more than one way to denote primary, secondary and tertiary modeling systems, so why not advance one more?
0639 Here is another proposal.
Consider three tiers of interscopes, with the perspective-level of each tier displaying the following nested forms.
0640 To me, this sequence of primary, secondary and tertiary modeling systems suggest that Peirce’s diagrams may assist in knitting biosemiotics and TMS together into one overarching theoretical framework.
Three tiers of interscopes works well in the chapter on presence in Razie Mah’s How To Define The Word “Religion”. So, this might be a diagram worth mulling over.
0641 I thank the interviewer, Kaveli Kull, and Boris Uspenskij for engagements worthy of examination. I thank Ekaterina Velmezova for the translation into English.
0642 The article before me is published by Sign System Studies (volume 45(3/4), 2017, pages 230-248) by Boris Uspenskij (1937-present), one of the members of the first ascent of the Tartu-Moscow School of Semiotics, in the 1960s through the 1980s. The full title is “Semiotics and culture: The perception of time as a semiotic problem”. The paper was originally presented as a lecture held in Madrid in 2010. Plus, the paper is based on a two-part article published under the title “History and Semiotics (the perception of time as a semiotic problem)” in 1988 and 1989.
0643 The first ascent of the Tartu-Moscow School of Semiotics builds a fundament of semiology3a, structuralism3b and disciplinary languages3c that retain formal and final causations along with material and efficient causalities (called “exact methods3c“). The result is an actuality2c, a semiological structural model2c (SVi), that stands for a dyadic actuality2a where {the literary text2af (SOi) [entangles] a language2am of meaning, presence and message1a}.
0644 Here is a diagram of the fundament interscope.
0645 Exact methods3c?
Think of it3c as flying a probe2bm into a cloud of phenomena1c that cannot fully objectify the noumenon of a literary text2bf. This scholarly data-collector2bm extracts observations and measurements1c that will be evaluated (using exact methods) on the basis of signification3a(1a) and structure3b(1b).
0646 Semiological structural model2c?
According to the empirio-schematic judgment, a disciplinary language (relation, thirdness) brings a mechanical or mathematical model (what ought to be, secondness) into relation with observations and measurements of phenomena (what is, firstness).
A parallel construction follows.
A disciplinary language of exact methods3c (relation, thirdness) brings a semiological structuralist model2c (what ought to be, secondness) into relation with observations and measurements of phenomena1c within a literary text2bf (what is,firstness).
0647 Phenomena1c?
Phenomena are observable and measurable facets of a noumenon, a thing itself.
According to Kant’s slogan, a phrase that Kant may have never uttered but which is attributed to him in the same way that the entire Pentateuch is attributed to Moses, a noumenon cannot be fully objectified as its phenomena. A thing itself cannot be reduced to its observable and measurable facets.
0648 Language2bm?
Language2bm is the situation-level matter (as opposed to form) constituted by Saussure’s definition of language2aentering into a structure (or system)3b, such as a mother tongue3b, a genre3b, a style3b, an artistic community3b, a tradition3b, and other civilizational beings3b.
0649 Clearly, the semiological3a structuralist3b model2c aims to capture an Aristotelian expression of how language as matter2bm substantiates a literary text as form2bf.
Without the literary text2bf,a semiological structural model2c cannot coalesce because there is nothing to delimit free-floating, unanchored language from the phenomena that an inquirer is interested in. It is like matter without a form to substantiate. It’s useless.
0650 So, in the fundament interscope, language as matter2bm gives substance to the literary text as form2bf.
At the same time, the literary text as form2bf allows the entire situation-level hylomorphe2b to take a shapewhere language2bm may be regarded as phenomena.
0651 Say what?
Language2bm substantiates the literary form2bf and, at the same time, may be regarded as phenomena of the literary form2bf.
It2bm is substantiating matter2bm(esse_ce) because it virtually situates the content-level actuality2a, {langue2am[substantiates] parole2af}.
It2bm is regarded as literary phenomena by the perspective-level potential1c.
0652 The substantiated form2bf(essence) is like a noumenon and its2bf substantiating matter2bm (esse_ce) serves as its2bf observable and measurable facets (that is, its phenomena).
0001 If I may present my conclusion at the beginning, “I suggest the following motto: First the bauplan, then the twist.”
0002 The full title of the essay under examination is “Unpacking the Neolithic: Assessing the Relevance of the Neolithic Construct in Light of Recent Research”. The article appears in the Journal of World Prehistory (2025) in volume 38:11, pages 1-58 (https://doi.org/10.1007/s10963-025-09198-0). The author is affiliated with the Department of Anthropology, National Museum of Natural History, Smithsonian Institution in Washington D.C.
0003 The author’s argument follows the Greek tradition of (A) setting out prior propositions, (B) adding further information and assessments and (C) proposing one’s own solution.
Prior propositions (A) are covered in the section titled, “The Origin of the Term ‘Neolithic'”.
Further information (B) includes sections on neolithic emergences in southwest Asia and other regions, including China, Japan, eastern north America, Mesoamerica and the northwest America.
The author’s proposal (C) appears in a section titled, “Repackaging the Neolithic”.
0004 I examine each movement in the sequence A, C then B.
0005 In regards to the historical origin of the term, “neolithic” (A), the word appears in the 1850s in the context of prehistoric lithic technology. A distinction between old “paleolithic” and new “neolithic” tools reflects a fairly recent change in the human condition. The Paleolithic extends very far back into the evolution of the Homo genus. The Neolithic is fairly new and applies only to Homo sapiens. By “new”, I mean, say, starting less that 20,000 years ago.
0006 As it turns out, stone tools and fossilized bones are the most recoverable items from the distant past. So, the idea that our kind evolves will of course rely of this type of data. The implications are significant. If lithic technologies are like matter, then the archaeologist may speculate on forms of prehistorical human (or “hominid” or “hominin”) conditions.
0007 For example, the earliest paleolithic stone tools are labeled “Oldowan”. These tools can be made on the fly. If I strike one rock with another, I can fracture off a shard and expose a sharp edge. Of course, one must choose the right rocks for this trick. Plus, technique is important.
Later stone tools are labeled “Acheulean”. These stone tools are made ahead of time, by the same technique of hammering off shards to reveal an intended form that… somehow… is intrinsic to the original rock.
0008 So, what am I suggesting?
Is the actuality of matter and form intrinsic to rocks, and ancestral hominins learn to tamper with one real element (matter) in order to sculpt the other real element (form)?
0009 I am suggesting more than that.
Aristotle’s hylomorphe (hylo = matter, morphe = form) is an exemplar of Peirce’s category of secondness. Secondness consists of (at least) two contiguous real elements. For paleolithic hominins, a rock (matter) could be sculpted into a stone tool (form). From the point of view of the archaeologist, the hylomorphic structure still applies. The question is, “How?”
Paleolithic stone-tool technology “sculpts” prehistorical human conditions.
0010 Of course, the word, “sculpts”, serves as an aesthetic metaphor for the contiguity between paleolithic technology as matter and hominin conditions as form.
0011 The challenge for nineteenth-century anthropology is clear. Propose a better, more scientific, or at least, less metaphysical, label for the contiguity.
With only geological strata, stone tools and fossilized bones as evidence, proposals were necessarily speculative. But, archaeologists continued digging, and by the 1850s could make the distinction between paleolithic and neolithic. Also, they figured out a reason for why the advance from Oldowan to Acheulean stone tools “sculpted” more advanced hominin conditions. Man was making himself.
0012 What do these evidential and rational developments suggest?
For a Peircean, secondness is the dyadic realm of actuality. Secondness is only one of Peirce’s three categories. The other two are thirdness (the triadic realm of normal contexts, judgments, signs, mediations and so forth) and firstness (the monadic realm of possibility).
Each of these categories manifests its own logic. Also, each higher numbered category prescinds from the adjacent lower category. Thirdness prescinds from secondness. Secondness prescinds from firstness. Prescission allows the articulation of the category-based nested form, as described in Razie Mah’ e-book, A Primer on the Category-Based Nested Form.
0013 Thirdness bring secondness into relation with firstness.
A triadic normal context3 brings a dyadic actuality2 into relation with the possibility of ‘something’1.
0014 Now I can slide the above dyad into the slot for actuality2 for the category-based nested form intimated by the title of V. Gordon Childe’s 1936 book, Man Makes Himself.
0015 The slide clarifies the contiguity, paleolithic technology constellates a substance, which I label, “technique”, that manifests an essence for the conditions of evolving hominins (that is, a substantiated form).
Consequently, the appearance of a new stone tool technology indicates a change in techniques as well as a change in the essence of the prehistoric human condition.
0016 According to Childe (1892-1957), the “neolithic” label encompassed more than a change in lithic technology. The prehistoric human condition gets entangled with all sorts of other matters, including sedentary communities, economies of delayed returns, various modes of storage and so forth. A long list of material arrangements gets entangled.
0017 As it turns out, once matter substantiates form, then form can entangle other matter, which is a confounding. Here, “confounding” is a technical term, precisely labeling one form originating from one matter and entangling another matter.
Historically, a confounding is an idea that belongs to Aristotle’s tradition. It is stumbled upon long after Aristotle’s campus went out of business. It is the brainchild of the Byzantine and Slavic civilizations.
0018 Here is a picture of Childe’s confounding.
0019 The upper three lines presents the neolithic thing. Neolithic stone-tool technology [substantiates] the prehistoric human condition. The nature of the [substance] is labeled, “technique”.
The lower two lines presents the entangled matter. The [entanglement] is difficult to label, because its nature is.. well… a long list of material arrangements.
0020 A list of material arrangements appears in Table 1 of the article. Even the social components of social mechanism, magico-religious sanctions and trade can be shoved under the rug labeled, “material arrangements”.
0021 As such, the “neolithic” may serve as an adjective to a noun, “revolution”, that appeals to academics sympathetic to Marxist formulations. Yes, they are the ones who only promote academics with similar sympathies. Also, Childe was… um… a sympathizer.
The question is not about whether prehistoric folk are “communist” or “fascist”, even though these labels may apply to this or that anthropologist of the 1930s.
The question is whether the Marxist formula applies to prehistoric folk.
0022 The answer becomes obvious, when Childe’s confounding resolves into the following hylomorphic structure.
0023 The above figure depicts a Marxist version of Aristotle’s hylomorphe, {matter [substantiates] form}. Childe’s hylomorphe lasts for nine decades (that is, until the present day at the start of 2026). Man makes himself through a standard Marxist formulation. Soon, Soviet era archaeologists adopt the stance that the appearance of pottery is a hallmark of neolithic emergence. Pottery is a material arrangement. The emergence of the neolithic is a human condition.
0056 Okay, I will continue drinking my cocktail in the following exposition.
I regard the last two figures, along with the figures that appear in the article under examination.
0057 There is something in B that suggests two bauplans3. Early Neolithic Bauplan 1 marks the terminus of the Lebenswelt that we evolved in. Late Neolithic Bauplan 2 denotes the start of our current Lebenswelt.
0058 Bauplan 1 looks like this.
The early Neolithic bauplan3does not permit untrammeled social and labor specializations. Rather, all social circles2m (family (5), friends (5), teams (15), bands (50), and community (150)) are optimized2f in the pursuit of the final cause of ‘settling down’1. It is the same way that different organs and organ systems are optimized for ‘settling down’ into an individual.
Details of optimization will be specific to each location (because efficient causes differ), yet produce something ‘general’, that manifests in excavation sites as varied as Catal Hoyuk and Tepe Gobekli. Domestication includes the local geography, plants and animals. Domestication may even include settlements more than a day’s walk away. Domestication may include the heavens.
0059 Once rendered in this manner, the slow, seemingly reversible, spiral into the neolithic thing2 gets depicted as thin dotted horizontal lines along the axes of arrangements versus time.
0060 The late Neolithic bauplan3 permits individual social and labor specializations. Something significant has changed. The key final cause of ‘settling down’ remains relevant. However, another key final cause cannot be ignored. The optimization of the early Neolithic somehow breaks down and the late Neolithic initiates a search for order1 that continues to this day.
0061 Here is a picture of what Bauplan 2 might look like.
0062 It is as if an individual, having been formed by a bauplan 1 gestation, gets born.
What a rude awakening.
0063 What about the timeline?
If I replace the increasing boldness of the horizontal dotted lines with a slowly rising bauplan 1 slope, and if I depict the most bold horizontal dotted lines as a bauplan 2 phase transition, then I get the following graph.
0064 What does this imply?
Obviously, bauplan 1 ends in a twist, that is, bauplan 2.
I noted this slogan at the start of my examination.
0065 Less obviously, the Neolithic revolution is not in the actuality of {material arrangements [substantiating] the neolithic condition}2.
“The Neolithic Revolution” involves a transition from the Lebenswelt that we evolved in to our current Lebenswelt.
0066 Fortunately, for the author, the American Marxist academic candle is about to exhaust itself, just as the Soviet Marxist illumination did decades ago.
Yes, the crisis begins.
0067 The impending change of cognitive grounds will be at least as great as the following transition from Karl Marx (1818-1883) to Juri Lotman (1922-1993). This transition goes sigmoidal in 1989.
0068 The following hylomorphic transition is derived in Razie Mah’s blog for December 2025, titled Looking at Igor Pilshchikov and Mikhail Trunin’s Article (2016) “The Tartu-Moscow School of Semiotics”.
0069 Marx’s actuality2 is supposed to arise from the potential of scientific models1, even though the actuality2 served as doctrine, rather than a mechanical or mathematical formulation. Remember, Marx’s actuality2 conforms to the structure of Peirce’s secondness. Secondness is the realm of actuality. How easy is it to confuse this actuality with the realness of a mechanical or mathematical model? Yet, they are not the same.
0070 Lotman’s actuality2 arises from the potential of the semiosphere1, the universe of sign-relations. Semiotic arrangements are not the same as material arrangements. They are not even close.
0071 So, what am I saying?
The author senses that ‘something’ is coming and she figures out that it must concern a bauplan.
After all, bauplan is a term that is familiar to evolutionary biologists.
0072 Happily, the semiotician, Razie Mah, has already explored human evolution from the point of view of Peirce’s categories. The human bauplan is an adaptation to the niche (or the potential) of triadic relations. Plus, human evolution comes with a twist.
Here is a list of works by Razie Mah that pertain to Bauplan 1 and Bauplan 2.
0073 Surely, this is a lot to unpack. But, that is precisely what Melinda Zeder’s article calls for.
My thanks to the author for publishing this thought piece.
0001 The article before me is published by Sign System Studies (44(3) (2016) pages 368-401) by two professors, Igor Pilshchikov and Mikhail Trunin, hailing from Tallinn University in Estonia. The title is “The Tartu-Moscow School of Semiotics”. The subtitle is “A transnational perspective”.
0002 The abstract promises to situate the Tartu-Moscow School of Semiotics of the 1960s through 1980s. The article delivers more than promised.
How so?
0003 The authors sketch dynamic developments among intellectual circles within the (now former) Union of Soviet Socialist Republics.
0004 The term, “transnational”, indicates that there are nations within the former Soviet Union.
During this period in history, the governments of Estonia and Russia (along with Czechoslovakia and Poland) owe fealty to an empire with the title, “Socialist”, in its name.
So, “transnational” tells me that the article looks back from the present, into a past era, with the intent of portraying ‘something’ historical, without acknowledging that the “Union” and the “Socialist” descriptors no longer apply (at least, not in the way that they once did).
0005 “Transnational” applies to the Union of Soviet Socialist Republics (USSR, 1918-1989) as well as the upcoming… um… Eurasian convergence?
Here is a picture with three city-sites. Tartu and Moscow belong to the title. Tallinn is the location where the authors write their article. The blue is the Baltic Sea.
0006 “Transnational” steps over the boundaries depicted in black in the above figure.
Never mind the fact that the above territories reside behind, what American pundits once called, “the Iron Curtain”.
0007 Perhaps, one must appreciate an ambiguity to the term, “transnational”, given that there is another transit. This transit is in time. Or, even better, this transit is across a boundary between battles among Enlightenment gods.
Consider where the time period of 1960s to 1980s resides in the following timeline of Western civilization in the twentieth century.
Also consider the year when the article under examination is published.
Notice the boundary.
0008 The Tartu-Moscow School of Semiology constellates within one battle, as a transnational collaboration.
The TMS is remembered during another battle, which is not resolved, and so cannot be objectified as “historical”. I suppose that it can be objectified as “cultural”. Better yet, “theodramatic”.
Already, there is more to this article than meets the eye.
0001 The book before me is a paperback, published in 2024 by Bloomsbury Academia (London, Dublin, New York) with the subtitle: How to Be a Real Materialist. The author, Slavoj Zizek, is one of the most entertaining intellectuals on the circuit for the contemporary left.
The inner panel of the cover claims that this book is Zizek’s most extensive treatment of theology and religion to date.
This is enough to inspire me to test out Zizek’s analytic expertise.
Surely, Zizek offers food for thought.
0002 In order to pluck the… um… fruit from Zizek’s tree of knowledge, one should proceed to the final chapter, titled, “Conclusion: The Need for Psychoanalysis” (pages 235-266). I know that that sounds like cheating, but a more extensive examination of the remainder of the book is promised.
0003 What does the label “Christian atheism” imply?
First, when the Son dies on the cross, the Father dies as well.
If I frame the relation of Father [and] Son as a hylomorphe, a dyad consisting of two contiguous real elements, the two real elements are Father and Son and the contiguity, placed in brackets for proper notation, should be something like [begets]. Here is the resulting hylomorphic structure.
0004 This actuality… er… hylomorphe… is typical for Peirce’s category of secondness. Secondness consists of two contiguous real elements, as discussed in A Primer on the Category-Based Nested Form, by Razie Mah, available at smashwords and other e-book venues.
Secondness is the dyadic realm of actuality. Secondness prescinds from firstness, the monadic realm of possibility. Thirdness, the triadic realm of normal contexts, signs, mediations, judgments and so on, channels this precission. Thirdness brings secondness into relation with firstness. Such is the nature of the category-based nested form.
0005 So what happens when the Father, the thesis of the Old Testament, begets His Son, Jesus, his antithesis in the New Testament? Well, the good book tells the stories. Jesus ends up dying on a cross after crying out, “Father, why have you abandoned me?”
Surely, this is a psychic trauma that Lacanian psychoanalysis might be interested in. But above, there is only the divine actuality2. Actuality2 is encountered, it is not understood. In order to understand an encountered actuality2, one needs to figure out a normal context3 and potential1. The category-based nested form has all the ingredients for understanding (that is, all three categories get labeled and constitute a single triadic relation).
0006 Zizek says that, when the Son dies, so does the Father.
Here is a picture of this actuality2, along with my guesses concerning the normal context3 and potential1.
0007 The normal context of the Holy Spirit3 brings the dyadic actuality of {the Father [dies with His] Son}2 into relation with the monadic possibility of ‘divine oneness’1, that some Christians want to call “Love”. But, Muslims seem to call, “Allah”.
Even though Zizek is well-trained in Lacan’s psychoanalysis, he is also versed in Hegel’s philosophy and Marx’s materialism. So, he notes that after Jesus dies… and the Father dies too… Christ becomes the Holy Spirit, as a new emancipatory collective (page 242). Well, he calls the Holy Spirit, “the Holy Ghost”, so it makes sense that Jesus would be the Ghost instead of His Father, if that helps.
0008 So who or what is this emancipatory collective?
Uh oh, is it the so-called “bride of Christ”?
0009 The actuality of Father [begets] Son2 associates to an encounter in the Real.
How real?
0010 On one hand, Protestants make the point that the Old and the New Testaments are more real than the Catholic church. But, there is a distinction between an encounter (actuality2) and understanding (a complete category-based nested form). Surely, the Old and New Testaments witness encounters. I wonder whether the Protestants can pass to understanding. There are questions about the words. What do the words in the text signify?
Zizek takes the words literally when he says that Jesus, the Christ, becomes the Holy Ghost. But, there is a lacunae, because the Holy Spirit3 is the one who speaks from the cloud above the soon-to-be severed head of John the Baptist. There, in the Jordan River, the king of kings is baptized. The Holy Spirit3 is already present as a purely relational being, the normal context for the actuality of {Father [and] Son}2.
0011 The Catholic church, on the other hand, codifies one particular encounter, the Eucharistic sacrament (otherwise called “the Mass”). Yes, Catholics can join in the potential of divine oneness1through this sacrament2, which celebrates the simultaneous death of the Son and Father.
“Father, forgive them, for they know not what they do.” applies to the Father as well as all humanity. Just as elites of Roman Guard and Second Temple are monsters for murdering Christ under the pretext of their laws, the Father is a monster for offering his own Son as a sacrifice. During the Mass, we humans remind ourselves of our own culpabilities and the Father, too, reminds Himself of His own, by transubstantiating the consecrated bread and wine into the Body and Blood of Christ. Yes, the Father brings Jesus back to life, at the Resurrection and the consecration.
0012 The Mass is far more twisted than most theologians will admit. But, a Lacanian can concede the deal. The Father allows us into mystical union through the Son while saying, “If you eat of my monstrosity, I will accept your monstrosities.”
Of course, some qualifications apply.
That is what the sacrament of confession is for.
Here is a picture for the emancipated collective that associates to the Holy Ghost.
The triadic normal context of the church, as the Bride of Christ3, brings the dyadic actuality of {Jesus’ last supper [re-enacted in] the Mass}2 into relation with the potential of ‘my (human) mystical union with God’1. The sacraments are mediators between human and divine.
0013 Well, this is not precisely what Zizek has in mind.
Zizek mentions the Holy Ghost in light of Freud’s death drive. Freud uses the term, “death drive”, to label repetition disorders that basically say, “I am still alive.” Or maybe, “If I keep doing this, I will not die.”
It’s like the fellow who loves fishing, encounters a massive illness that almost kills him, then returns to fishing. I am still alive. The death drive creatively sublimates the trauma. Fishing becomes an obsession. Fishing borders on the sublime. The fish that struggles against the line is a symbol. The life that the fish fights for is imaginary, because all of us are mortal. But, one never knows until death arrives. The death drive continues to repeat until we have reached the destination.
0014 So, what precisely does Zizek have in mind?
Well, I suppose that Zizek wants to capitalize on the idea of the Holy Spirit as an “emancipated collective” for his socialist theory. Does Zizek buy into the hocus-pocus of the Catholic church as the Bride of Christ3? Or, does he want to make Christ2, who belongs to the category of secondness, into a figure3, belonging to the category of thirdness, that operates on the potential of ‘truth’1?
0015 Zizek’s configuration is corroborated at the very end of the chapter (page 265) when he comments on a 1918 poem, titled “Twelve”, by Aleksandr Blok. At the end of this poem, an apparition of Jesus walks before a team of twelve Red Guards, patrolling the snow-filled streets of revolutionary Petrograd. Christ is not a leader2 (in the realm of actuality2), Christ3 is a shadow who contextualizes the actuality of a group of comrades2 who, in turn, both emerge from (and situate) their Cause1 (the potential of truth1).
So, I wonder, what type of king is this?
Does the kingdom of God dwell among us in such a strange and mysterious manner?
0001 In this series of blogs, I examine John H. Walton’s book, The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate, published in 2015 by Intervarsity Press. John Walton is a Professor of the Old Testament and has published other commentaries.
0002 I examine this book from the point of views of (A) natural philosophy and (B) the hypothesis of the first singularity.
0003 From the first point of view (A), what Walton calls, “archetypal”, may also be construed as “noumenal”, as opposed to “phenomenal”. According to Comments on Jacques Maritain’s Book (1935) Natural Philosophy, modern science construes each thing as a noumenon and its phenomena. A noumenon is the thing itself. Phenomena are its observable and measurable facets. Science models phenomena. Science cannot address the noumenon, the thing itself.
0004 So, how we recognize noumena, things themselves?
Noumena are the subject of philosophical inquiry. Aristotle’s hylomorphe is the first step in philosophical inquiry. We perceive the thing itself, directly, as a dyadic relation containing two contiguous real elements. Aristotle calls the two real elements, matter and form.
What about the contiguity?
The contiguity will be placed in brackets.
I will use another one of Aristotle’s terms for the contiguity. The term has been the subject of a lot of wooly thinking. So, the choice is rich, in more ways than one.
0005 According to Charles Peirce, the category of secondness, the realm of actuality, consists in two contiguous real elements.
According to Aristotle, the hylomorphe is (basically) matter [substantiates] form. The verb, “substantiates”, is the same as the noun, “substance”.
Here is a picture.
Figure 01
0006 Human recognition of hylomorphes is immediate and intuitively natural.
Why?
We evolved to recognize noumena, things themselves.
This is how the ancient world thinks. Greek philosophers ask, “Why are there things instead of nothing?” The answer ends up with Aristotle’s proposal. The hylomorphe is the portal to natural philosophy. Natural philosophy considers things in themselves.
0007 Today, science-lovers fixate on phenomena, such as the observable and measurable aspects of a thing, called “original sin”. Then, they they build models for how Adam could be the direct cause of this thing.
In contrast, Walton argues that the civilizations of the ancient Near East look at this issue from the noumenal side. Adam is contiguous with what is wrong with the world. Paul wrestles with this hylomorphe in his famous letters to the Corinthians and the Romans.
Figure 02
0008 From the second point of view (B), Walton’s propositions appear more and more like a noumenon whose phenomena yield a novel scientific hypothesis. This novel hypothesis is formally proposed in the masterwork, An Archaeology of the Fall, available at smashwords and other e-book venues.
In 2015, John Walton and his collaborator, N.T. Wright, are not aware of this novelty. The hypothesis of the first singularity changes everything.
0009 In the conclusion, Walton states that his book demonstrates that Genesis 1 is concerned with God’s ordering of a grand sacred space with the goal of coming into relation with us. Genesis 2.4 starts with God planting humans within a sacred space, within the grand sacred space, only to find that we bite. We bite into the fruit of the tree of the knowledge of good and evil. Isn’t that smart?
0010 We deceive ourselves.
We introduce chaos into God’s order.
Oh, I meant to say, it is Adam’s fault.
0011 Weirdly, this sounds a lot like all the other origin stories of the ancient Near East, especially the ones recovered by archaeologists from royal libraries that burnt to the ground thousands of years ago. Cuneiform clay tablets fire into brick. The bricks retain their integrity even when buried by detritus. Then, they are excavated by modern archaeologists. Then, archaeologists miraculously find a way to read the script.
0012 Walton has the advantage of these archaeological discoveries. Walton has the advantage of new scholarship on Paul and the Jewish civilization during the Second Temple Period. Yet, he writes in the twilight of the Age of Ideas.
0013 This examination brings his propositions into the dawning Age of Triadic Relations.
Walton sets forth 21 propositions.To these, I attend.
Humans can be viewed as a distinct creation and a special creation of Ged, even if there is continuity, as far as genetics and natural history are concerned.
0188 However, there is a twist in human evolution.
The twist does not alter our genetic make-up.
The twist does not involve any phenotypic alteration.
The twist involves an immaterial change in cultural evolution.
The semiotics of speech-alone and hand-speech talk are radically different.
0189 Our current Lebenswelt is not the same as the Lebenswelt that we evolved in.
0190 John Walton writes, in 2015, without knowing about Razie Mah’s three masterworks. All are available as smashwords and other e-book venues.
The Human Niche covers the Lebenswelt that we evolved in.
An Archaeology of the Fall dramatically renders the first singularity.
How to Define The Word “Religion” confronts the nature of our current Lebenswelt.
0191 Every proposition in The Lost World of Adam and Eve is touched upon by these three scientific works.
Walton’s excellent book is published in the twilight of the Age of Ideas.
All the material that he covers asks to be re-articulated, in order to move into the dawning Age of Triadic Relations.
0192 My thanks to John Walton (and collaborator, N.T. Wright) for their engaging effort. The science has changed. It is time to put pen to paper, again.
