01/7/25

Looking at Alexei Sharov and Morten Tonnessen’s Book (2021) “Semiotic Agency” (Part 22 of 24)

0193 Examine the following figure closely. Note how what ought to be associates to the category of secondness, the realm of actuality, even though it obviously belongs to the category of thirdness, the realm of mediations, normal contexts, signs, judgments and so on.

Also, what is associates to the category of firstness, even though it looks like it should belong to secondness, the dyadic realm of actuality.

0194 What do the awkward categorical assignments among the elements in the Positivist’s judgment imply?

Are models more real than their respective noumena?

Then, why can’t the noumenon be ignored?

Is the noumenon more than the sum of all its observable and measurable facets?

Can all of our observations and measurements of phenomena objectify the thing that we recognize as the noumenon?

Not directly, that would violate Kant’s slogan.

Instead, a roundabout way is fashioned by triumphalist scientists.

Models are built upon observations and measurements of phenomena, because phenomena have the potential to be observed and measured.

But, can a model substitute for its noumenon, so that the model (in the slot for the noumenon) [can be objectified as] its phenomena?

Yes, but Sharov and Tonnessen’s noumenal overlay is different.

Do Sharov and Tonnessen identify a noumenal overlay that shares a disturbing (and defining) feature of all um.. noumena, while, at the same time, expressing the cathartic character of model substitution?

0195 If so, then triumphalist scientists may feel uncomfortable as diverse models of empirio-schematic inquiry (think of the leaves on a tree analogy) produce specific models that complement, but do not replace, the one noumenon that they all have in common (think of the tree in the tree analogy).

This discomfort is exacerbated because Sharov and Tonnessen mimic the trick that triumphalist scientists use in order to resolve the tension engendered by the noumenon. Unlike a noumenon, a model (overlaying the noumenon) can be objectified as its phenomena. This what is accounts for academic laboratory science. Academic laboratory science relieves the tension intrinsic to Kant’s slogan.

0196 So, what am I suggesting?

Sharov and Tonnessen do not offer a model that overlays the noumenon of biosemiotics (as one expects for triumphalist scientists). But, that is what they appear to do, as shown in the previous figure.

The problem is that for each application of their schema to a biosemiotic question, their noumenal overlay does not get fully objectified as its phenomena. At the same time, their noumenal overlay can be objectified as its phenomena, just as in the laboratory sciences.

0197 So, what is going on?

Sharov and Tonnessen philosophically identify a common feature of many biological things (that is, the use of specifying sign-relations) and construct a noumenal overlay capable of being read by scientists who are interested in biosemiotic phenomena and models. Consequently, the S&T noumenal overlay shares a foundational awareness with the natural sciences while, at the same time, exhibiting the character of academic laboratory science, where phenomena [objectify] the model (overlaying the noumenon).

This becomes obvious in chapter six, concerning conceptualizing agency.

0198 The S&T noumenal overlay seems to work for every application of biology.

Consequently, their noumenal overlay looks more and more like a thing itself.

0199 Section 6.6, on the typology of agents, is no exception.

All semiotic agents exhibit self-governance and follow courses of action. Each does so in its own way. All semiotic agents have this in common.

Table 6.2 lists different types of agents. Criteria varies, including hierarchy, production, activity, resources, movement, semiosis, origin of components and individuation. Each of these criteria have at least two types. For example, production has two types (primary and secondary). Activity has three types (active, dormant, potential).

0200 Why do typologies offer an advantage?

All semiotic agents have two traits in common. These traits are precisely what needs to be modeled by biosemiotic inquiry.

01/6/25

Is Biosemiotics Scientific? (Part 1 of 4)

0201 The book before me is Semiotic Agency: Science Beyond Mechanism, by biosemioticians Alexei Sharov and Morten Tonnnessen. The book is published in 2021 by Springer and logs in at volume 25 of Springer’s Series in Biosemiotics. The editors of this series have Razie Mah’s permission for use of following disquisition, with attribution of said blogger.

Part III concerns theoretical considerations, addressing the headliner question.

Here is a list of the chapters, along with their titles.

Each title labels a labor of biosemioticians.

0202 So far, from Part I, Sharov and Tonnessen propose a philosophical dyad that serves as an overlay for the noumenon of biosemiotics. The authors’ proposed noumenon constitutes what is for the Positivist’s judgment and contains what all biosemiotic phenomena have in common.

This is significant.

0203 The Positivist’s judgment is constructed, starting in the 1600s, by mechanical philosophers. Mechanical philosophers aim to bracket out metaphysics, in favor of models based on observations and measurements.

So, what is science?

0204 Comments on Jacques Maritain’s Book (1935) “Natural Philosophy” shows that the scholastic ideation of three styles of abstraction comes close to a satisfying answer. But, no one can capitalize on that answer until a hidden knot is unraveled. A knot? Two judgments are entangled. This becomes clear when the abstractions are pictured as elements of judgment.

0205 The following diagram of the Positivist’s judgment is a satisfying way to portray what the mechanical philosophers created in the 1600s and what Kant corrected in the late 1700s.

In 2025, no definition of science compares to this diagram.

0206 In the Positivist’s judgment, the positive intellect (relation, thirdness) brings the empirio-schematic judgment (what ought to be, secondness) into relation with the dyad, a noumenon [cannot be objectified as] its phenomena (what is, firstness).

In the empirio-schematic judgment, disciplinary language (relation, thirdness) brings mathematical and mechanical models (what ought to be, secondness) into relation with observations and measurements of phenomena (what is,firstness).

0207 Immanuel Kant (1724-1804) forces natural scientists to concede that they investigate the observable and measurable facets of the thing itself. Plus, their observations and measurements cannot fully objectify the subject of inquiry.

0208 Over the next two centuries (1800s and 1900s), scientists promote their successful models, saying, “Our models are more illuminating than the thing itself. Indeed, our models can take the place of the noumenon. Once that happens, then our models can be objectified by their phenomena. Observations and measurements validate the successful model.”

The academic laboratory sciences are born. For example, a chemistry laboratory and its accompanying lecture belong to the laboratory science of chemistry. In contrast, the science of chemistry is the study of natural processes, that is, things themselves. The key to science is to make an observation and then explain it. The model is an explanation, rather than the thing itself.

01/4/25

Is Biosemiotics Scientific? (Part 2 of 4)

0209 It’s funny how academics can turn disappointments around.

0210 Triumphalist science establishes a pattern. If one considers a model to be the noumenon, then one can look for phenomena that objectify that model. This is how the social sciences are born. Since their inception in the late 1700s, social scientists have argued that the mechanical philosophies that gave birth to the natural sciences also apply to the study of people and society.

How do social scientists identify social and psychological noumena?

Social sciences pull noumena out of holes in the ground. In other words, if a social scientist observes and measures activities that must correspond to a noumenon, then all the investigator needs to do is to dig a little and find the thing that their phenomena must be objectifying.

0211 This process gets formalized by phenomenologist Edmund Husserl (1859-1938). Husserl develops a method by which common opinions about a thing are bracketed out, because they cannot reveal what the noumenon must be. The models of natural science must also be bracketed out, because triumphalist scientists will insist that, if their models replace the noumenon, then everything becomes a controlled experiment, like in a college laboratory.

Phenomenology is precisely the formal process that self-identifying social scientists are informally practicing with the construction of the social sciences in the 1800s and 1900s.

0212 Yes, phenomenologists formalize the process by which noumena are formulated by the social sciences.

What do they get for their labors?

Established social scientists say that phenomenologists are pulling noumena out of their asses.

0213 How rude!

Okay, a lot of money is on the line. How so? Both social scientists (on their own) and phenomenologists (by way of a well-characterized method) ascertain what the noumenon must be, by considering associated phenomena. The intent is to activate the Positivist’s judgment. As soon as what is of the Positivist’s judgment constellates, it stands as a robust possibility worthy of empirio-schematic inquiry.

Empirio-schematic inquiry takes time and effort.

Is that the same as money?

Of course, social-science research requires so much money as to attract intellectuals who cannot tell their asses from holes in the ground.

In that regard, they are not so different from the laboratory sciences.

0214 Oh, on second thought, social scientists pull ideas out of holes in the ground.

Phenomenologists should not compete with that.

So, phenomenology takes a cultural turn. Husserl is hired to sit in the same professorial chair as Kant at the University of Freiberg. In 1916, Husserl is 56 years old. The (soon to be Catholic) philosophy student, Edith Stein, works as his personal assistant. In 1926, one of his students, Martin Heidegger, takes modern Western philosophy to the next level with the publication of Being and Time.

0215 All I can say is, “Look at what phenomenologists pulled out of their asses.”

01/3/25

Is Biosemiotics Scientific? (Part 3 of 4)

0216 In Part III of their book, the authors dance through a philosophical critique without Peircean tools to depict triadic relations.

Uh oh. Without figures, is this critique philosophical or scientific or phenomenological?

0217 Here is the bottom line.

There is a method to the madness of the phenomenologists.

This is why Catholic philosophers long to engage in discourse with phenomenologists, even as phenomenologists reject discourse, on the um… grounds… that phenomenology follows the mandate of the positivist intellect. Metaphysics is not allowed.

0218 Catholic philosophers see that there is a method to phenomenology that can be articulated (somehow) by scholastic tradition (following Aquinas, not Poinsot). But, they do not appreciate how phenomenology is historically embedded in the modern Age of Ideas. Also, they do not appreciate what the scholastic tradition has achieved. John Poinsot writes in the 1600s and Thomas Aquinas writes in the 1200s. Poinsot figures out that signs are triadic relations. Aquinas mentions signs as things that signify other other things.

Razie Mah opens the lid to this can of worms in the series, Phenomenology and the Positivist Intellect (articles available at smashwords and other e-book venues).

0219 Yes, there is a method to the madness of the phenomenologists.

Phenomenologists intuitively generate (through their prescribed methods) noumenal overlays that coincide with semiotic agency, as articulated by Sharov and Tonnessen.

0220 What does this imply?

Sharov and Tonnessen’s formulation of semiotic agency, as a noumenal overlay, allows the inquirer to consider the prescribed methods of phenomenology as ways for examining natural and social phenomena arising from… the noumenal overlay of semiotic agency.

0221 Am I saying that phenomenological determinations of what the noumenon must be are really models that phenomenologists triumphantly overlay upon S&T’s noumenon?

I suppose… if what I say is correct… then biosemiotics is a science that belongs to a new age of understanding.

What age is that?

John Deely (1942-2017) thought long and hard about the proper label.

How about The Age of Triadic Relations?

01/2/25

Is Biosemiotics Scientific? (Part 4 of 4)

0222 With that said, here is a quick wrap-up of the four chapters in Part III.

For chapter six, Sharov and Tonnessen’s noumenal overlay conceptualizes semiotic agency.

For chapter seven, semiotic agency is considered an actuality₂. In order to understand an actuality₂, the actuality₂ must have a normal context₃ and potential₁.

0223 Here is the nested form for semiotic agency₂.

Semiotic agency₂ presents a sign-relation as a dyadic actuality. This is shown in Part I.

Semiosis₂ does not occur without an agent₃ and the possibility of ‘significance’₁.

0224 For chapter eight, the evolution of agents₃ and the possibility of ‘significance’₁ proceeds in tandem with the evolution of semiotic agency₂.

0225 For chapter nine, phenomenology serves as a precursor to biosemiotics, just as the social sciences of the nineteenth and twentieth centuries serve as intimations of phenomenology.

0226 Without a doubt, Sharov and Tonnessen build upon the insights of philosophers writing a century earlier, as seen in two of Razie Mah’s e-books: Comments on Jacques Maritain’s Book (1935) Natural Philosophy and Comments on Nicholas Berdyaev’s Book (1939) Spirit and Reality. Both Maritain and Berdyaev are interested in understanding the nature of scientific inquiry. And now, their works inform biosemioticians.

12/31/24

Looking at Bill Arnold’s Article (2020) “Genesis and the Challenges of the 21st Century” (Part 1 of 5)

0001 This article records a presentation at a symposium on Adam, the Fall, and the goodness of God. The text is published in the journal, Pro Ecclesia (2020), volume 29(4), pages 387-406. I request that the journal to unlock this issue. After all, this lecture is not the only gem, covering a topic that is seldom broached.

0002 The author steps to the podium and posits two axioms. One addresses the evolutionary sciences, in a minimalistic sort of way. The other addresses biblical hermeneutics in the modern age. Ironically, another science hides in the shadow of the second axiom. That science is archaeology.

0003 Here is a picture of the two axioms.

0004 The science axiom poses a double difficulty.

Currently, the biological sciences present all evolution as continuous developments in time, although there are moments of radical… um… “re-organization”, hence the theory of punctuated equilibrium. When the evolutionary sciences cast their models of human evolution into the mirror of theology, the theologian sees a picture that does not quite sync with the wild change of… um… “genre” that occurs the moment after God wraps up the Creation Story, by telling humans that they should give food to the animals (Genesis 1:30).

Speaking of that, here is an application of the two axioms in action.

0005 Mirror of theology?

See Comments on Mariusz Tabaczek’s Arc of Inquiry (2019-2014), available at smashwords and other e-book venues, as well as Razie Mah’s blog for the months of April, May and June, 2024.

On the one hand, the mirror of theology embraces the noumenon.

On the other hand, the mirror of theology reflects models proposed by science. Science is not interested in the noumenon, the thing itself. Scientists are only interested in a noumenon’s phenomena. Phenomena are the observable and measurable facets of a noumenon. Scientists build models based on observations and measurements of phenomena. If the model “works”, then scientismists want to say that the model is more real than the thing itself. At this point, natural philosophers and theologians object and say, “No, the scientific model is not more real than the thing itself.”

0006 After an awkward pause, triumphalist scientists reply, “Well, then, how are you going to know anything about the noumenon without our models?”

“Well,” the natural philosophers say, “What about matter and form? I can know these about the noumenon through experience of it.”

“So how are you going to do that when the noumenon is evolutionary history? How can you grasp that though determining its matter and form?”

To which the theologian sighs and says, “Listen, whatever the noumenon is, it cannot be reduced scientific models of its phenomena. So, I will set up a mirror that will reflect your scientific model, so you can be assured that your models are not ignored when I contemplate the metaphysical structures intrinsic to the thing itself, while keeping my mind open to revelation (including the the Bible). I will call it ‘the mirror of theology’.”

0007 To which the scientist counters, “And, we will correspondingly set up a mirror in our domain, a mirror of science. We will look at the theological statements concerning the character of the noumenon, which really should just be replaced by our mathematical and mechanical models. Then, we will laugh at and ridicule them.”

0008 Now, I once again present the odd coincidence pictured before as an application of the two axioms.

Do I have that correctly?

Does the scientist project his model into the mirror of theology?

Does the theologian project his metaphysical analysis into the mirror of science?

How confusing is that?

0008 It seems to me, a mere semiotician, that these two images actually reflect a single real being. The theologian looks into the mirror of theology and sees what evolutionary scientists project, then looks at revelation and locates an appropriate correspondence. Then, when the theologian’s correspondence is viewed by the scientist in their mirror of science, it says, “That is superstitious nonsense!”

“It”?

I thought male and female he created them.

“It” must be a first approximation.

0009 Of course, to the semiotician, the whole situation is sort of funny, because it implies that there is a body of wisdom that is independent of science, but not subject to science, because it concerns the noumenon, the thing itself.

12/30/24

Looking at Bill Arnold’s Article (2020) “Genesis and the Challenges of the 21st Century” (Part 2 of 5)

0010 Okay, so there is a off-chance that there is wisdom… or… superstitious nonsense… that is independent of science, comes from the realm of theology, appears in the mirror of science and provides a weirdly compelling impression. After all, the start of the Developed Neolithic (projected into the mirror of theology) enhances the impressiveness of Genesis 1:30 (projected into the mirror of science). How can it be superstitious nonsense, when the Genesis verse sounds like a sign of the corresponding evolutionary period?

0011 With this impressiveness in mind, I reiterate the following.

Currently, the biological sciences present all evolution as continuous developments in time, although there are moments of radical… um… “re-organization”, hence the theory of punctuated equilibrium. When the evolutionary sciences cast their image of human evolution into the mirror, the theologian sees a picture that does not quite sync with the wild change of… um… “genre” that occurs the moment after God wraps up the Creation Story, by telling humans that they should give food to the animals (Genesis 1:30).

So, the question arises, “Is there a scientific proposal that would be in sync with this change in genre?

Yes, there is. It is called the hypothesis of the first singularity.

0012 Both human evolution and chapters one through three of Genesis portray two phases.

0013 Razie Mah offers three scientific masterworks that project well in the mirror of theology.

The first work is titled, The Human Niche. The human niche is the potential of triadic relations. This e-book covers the Lebenswelt that we evolved in.

The second work is titled, An Archaeology of the Fall. It dramatizes the scientific discovery of the first singularity. But, for those who prefer not to dally in fiction, there is The First Singularity and Its Fairy Tale Trace. In the series, “Crystallizations of the Fall”, this essay is paired with Original Sin and Original Death: Romans 5:12-19.

The third work is titled, How To Define the Word “Religion”. The accompanying course includes ten primers, starting with A Primer on the Category-Based Nested Form. This course concerns our current Lebenswelt. It introduces the category-based nested form, which encompasses three logics, corresponding to firstness, secondness and thirdness. Thirdness brings secondness into relation with firstness.

Yes, these terms come from the philosophy of Charles Peirce. The logic of firstness is inclusive and allows contradictions. The logic of secondness is where the logics of contradiction and non-contradiction apply. The logics of thirdness are exclusion, complement and alignment.

0014 In sum, human evolution comes with a twist.

That twist is mirrored in the sudden shift of genres in the first two chapter of Genesis.

12/28/24

Looking at Bill Arnold’s Article (2020) “Genesis and the Challenges of the 21st Century” (Part 3 of 5)

0015 Our current Lebenswelt starts with the Ubaid of southern Mesopotamia.

Do the stories of Adam and Eve (Genesis 2.4 on) associate to the events early in the “history” of the Ubaid?

“History”?

The term, “history”, typically refers to written documentation that serves as evidence of trends and events.

Perhaps, I can qualify stories about trends and events of times before the invention of writing in the Uruk period of southern Mesopotamia as “pre-history”.

0016 Arnold prefers the term, “mytho-history”.

0017 Yet, even here, science adds to the picture.

No one in the world would know about the mythic origin stories of the ancient Near East were it not for intrepid archaeologists of the nineteenth and twentieth centuries (who, ironically, were funded by wealthy people interested in the origins of civilization, of the Bible, of the Iliad and Odyssey, and so on). One could say that our knowledge of these origin stories is “fragmentary”, because it is read off of fragments of cuneiform-bearing clay tablets that were fired into bricks when royal libraries burned, thousands of years before the modern age.

Some tablets date over two-thousand years before Socrates.

Indeed, the start of our current Lebenswelt is nominally set at 7824 years ago at 0 U0′ (Ubaid Zero-Prime). The Uruk invented writing around 1800 U0′. The Sumerian civilization officially starts around 2800 U0′. Christ lives around 5800 U0′. Our year is nominally 7824 U0′, but maybe astrologers who hear about the hypothesis of the first singularity can cast for an appropriate celestial inauguration marking the start of the Ubaid, the first culture to practice speech-alone talk.

0018 The list of mythic origin stories of the ancient Near East and Egypt, is not long. Arnold goes through the trouble of naming them and identifying them with Sumerian, Akkadian and Egyptian sources. As it turns out, both the Creation Story and the Primeval History share the same genre of this “literature of the ancient Near East”.

Here is a picture of reflections in the mirrors of science and theology.

Remember that the theologian sees what science projects into the mirror of theology and the scientist sees what theology projects into the mirror of science.

Do I have that correctly?

Does the mirror of theology stand in the domain of theology?

Does science project into the mirror of theology?

Does the mirror of science stand in the domain of science?

Does theology project into the mirror of science?

Yeah, that sounds about right.

Now, where was I?

0019 During the past two centuries, the early stories of Genesis are liberated from a literal reading. These tales do not explicitly reveal a beginning. Rather, they portray the beginning of some sort of revelation. If the Creation Story and Primeval History exhibit not only the style, but some of the content, of the excavated written origin stories of the ancient Near East, then some conclude that the Genesis text derives from these even more ancient written sources.

But, that is not the case. One cannot confidently claim that the living oral traditions that give rise to the written Genesis text in, say 5200 U0′, are derived from a literary tradition among elites that was written, say as early as 2800 U0′. No, the style and material are so entangled, that the family oral tradition and the elite written traditions, must have been already established by the time of Ur III. Ur III is the last flowering of the Sumerian civilization. After that, the Sumerian language is dead. It is no longer a living language.

Terah leaves Ur of the Chaldeans.

And Abram leaves his father, Terah, in the land that his kin lived in for so many generations.

0020 A daring exposition of the implications of these two reflections is found in chapter 13C of An Archaeology of the Fall (by Razie Mah, available at smashwords and other e-book venues).

Here is another example of the strange double-reflection between the hypothesis of the first singularity and the stories of Adam and Eve. The infilling of the Persian Gulf occurs during the Wet Neolithic.

12/27/24

Looking at Bill Arnold’s Article (2020) “Genesis and the Challenges of the 21st Century” (Part 4 of 5)

0021 One scholar proposes that the correspondences between Genesis and written origin stories of the ancient Near Eastare due to myth-making. Myth-making produces certain literary characteristics, such as ascribing personality to nature, describing the world phenomenologically, rather than analytically, and a lack of interest in the linearity that we attribute to modern history and historiography. Arnold adds one other literary feature to Oswalt’s list. Arnold adds “the etiological dimension”.

0022 Etiology?

Etiology is the study of the world today in terms of what happened long ago.

The Ubaid, the Uruk and the Sumerian Dynastic have no interest in describing the world in a fashion that is acceptable to modern historians. Why? There are no modern historians. Instead, there are people who are dealing with cycles of civilization that are really spirals of unconstrained social complexity. These folks are caught in the tourbillion and are holding on for dear life.

0023 Indeed, if history is like matter, and myth is like form, the Arnold’s “etiological dimension” is the contiguity between real events as they would be recorded by a modern historian and the mythic telling of events from long ago that explain why the world is the way it is today.

Here is a picture.

0024 Indeed, Arnold calls the etiological dimension an “ideological substance”.

0025 Now, let me apply Oswalt’s and Arnold’s myth-making hypothesis to the thing that both Genesis and the written stories of the ancient Near East have in common.

0026 What is the thing?

The esse_ce, prehistory [etiology], consists of events corresponding to the emergence of unconstrained social complexity in a speech-alone talking culture. It just happens that the Ubaid of southern Mesopotamia is the first culture on Earth to practice speech-alone talk. At the time, all other cultures practice hand-speech talk. Soon, cultures adjacent to the Ubaidwill drop the hand-component of their hand-speech talk in order to imitate their civilizing brethren. But, they will not be able to catch up in social complexity for thousands of years.

The essence, [etiology] ancient myth, consists of stories in oral, then later, written traditions. The ideological substance that binds the matter of prehistory to the form of ancient myth, cannot be anything like the modern historian’s pretensions that history proceeds linearly. In fact, if one looks at a recitation of events in modern times, one finds that the recitation does not grant the same insights as (even) the literature of the day, which wrestles with past, present and future.

Perhaps, that is why modern histories can be so boring.

0027 The question arises, “How do we understand this thing?”

In the 7750s, theologian William F. Albright makes an attempt. He places the thing₂ into the normal context of evolution₃operating on the potential of phases of human reason₁.

Here is a diagram.

0027 Albright suggests that the thing belongs to the first of three phases: (1) the proto-logical, (2) the empirical and (3) the formally logical.

0028 Of course, seventy years later, scholars chuckle, but there is a doom to this first guess.

0029 By way of formal logic, we know that there are phases of human reason.

By way of the empirical, we know that each phase supports its own actuality₂, its own “thing”.

By way of the proto-logical, we all know that each phase is decreed by the gods.

3, 2, 1 then 0?

0030 For moderns, matter is more like history. Form is more like knowledge. The contiguity is more like [explanation].

For those who live before the formalization of logic, matter is still like history, but flavored with the spice of fate. Surely, fate is empirical. Form is still like knowledge, but containing a degree of moralization that moderns are not accustomed to. Surely, moral strength and weakness allows one to act wisely, rather than foolishly.

For those who live before the empirical phase, matter is all about fate and form is all about heroic strengths and weaknesses, along with wisdom and foolishness.

0031 That brings me to the doom of Albright’s initial guess.

If one tracks these phases back from say, the writing of the Bible (where formal logic is apparent in later writings), to the oral histories of Moses (where the law is written in a fashion that does not sound formally logical, but exhibits a certain empiricism), to the stories of Abraham and earlier, all the way to the mythic Adam and Eve (where each figure lives out a theological drama), there is one more story left.

Yes, it is the Creation Story.

0032 The Creation Story may tell of the construction of the tent of the heavens and the earth. But, in terms of where Albright’s initial guess ends, the Creation Story is what stands before the manufacture of Adam and Eve in the Primeval History.

The Creation Story stands at 0, the null.

0033 Albright imagines that civilizational development is the same as human evolution.

It is not.

So, his guess is doomed.

Doomed to flower into another guess.

12/26/24

Looking at Bill Arnold’s Article (2020) “Genesis and the Challenges of the 21st Century” (Part 5 of 5)

0034 Yes, Razie Mah covers what postmodern scientists should project into the mirror of theology.

Our current Lebenswelt (German for “living world”) is not the same as the Lebenswelt that we evolved in.

The discontinuity is called “the first singularity”.

0035 The discontinuity entails a change in the way humans talk.

The hypothesis is technically described in The First Singularity and Its Fairy Tale Trace.

The scientific discovery is dramatically portrayed in An Archaeology of the Fall.

Both texts are available at smashwords and other e-book venues.

0036 The hypothesis, along with the hypotheses proposed in The Human Niche and How To Define the Word “Religion”,pose significant challenges to the way that human evolution is currently conceptualized. See Comments on Michael Tomasello’s Arc of Inquiry (1999-2019), as well as Razie Mah’s blog for January through March 2024.

0037 Arnold drills down into the ideological substance of etiology. With the hypothesis of the first singularity, the theologian’s focus on etiology bifurcates precisely along the fault-line between two genres.

Shall theology project this nested form into the mirror in the domain in science?

0038 The first step in Albright’s development scenario corresponds to the stories of Adam and Eve through the Table of Nations (following the stories of Noah’s flood). Here, Albright’s intuition hits the mark. This step corresponds to a phase of human reason, that may be correctly labeled, “proto-logical”.

Not surprisingly, the “proto-logical” label also applies to all the literature of the ancient Near East that is listed by Arnold.

Indeed, the label, “proto-empirical”, also applies.

Imagine passage from a world that thinks in hand-speech talk to a world that thinks in speech-alone talk. The former allows a diversity of implicit abstractions. The latter does not, because explicit abstraction gums up the works of implicit abstraction. In the proto-empirical phase, explicit abstraction starts to establish a life of its own.

0039 Arnold adds that the next etiological phase corresponds to the stories of Abraham. The founding of the people of Israel touches base with Albright’s “empirical” phase. The Biblical text changes in clarity and focus when passing from the mythohistories of Noah to the tales of Abraham. Terah does not move from his long-established home city lightly. He moves for empirical reasons. Yes, it is history, but it is rendered as myth.

0040 So, the Primeval History, along with other written origin stories of the ancient Near East, may be gathered under the catchment of “mytho-history”. This term has the same semiotic structure as “proto-logical” and “proto-empirical”. Yes, it is logical, but it is before formal logic. Yes, it is empirical, but it is before the empirical takes on a life of its own.

0041 Arnold notes that Albright sees how the term, “adamah”, changes from “humanity” to “a personal name”, in the course Genesis 2.4 through 4.

He sees the change as significant and unsettling.

But, he does not have a vision where the stories of Adam and Eve are located in the tourbillion of increasing unconstrained social complexity manifesting in the Ubaid of southern Mesopotamia.

0042 Barth smiles at this unsettlement. For this theologian, as soon as Adam is with us, so is Christ.

In the construction of the temple of the heavens and the earth, God creates humans in His image in the Lebenswelt that we evolved in.

In the manufacture of Adam’s body and the inspiration of Adam’s breath, God creates humans in our current Lebenswelt.

0043 Thus, the discontinuity of the first singularity that appears in the mirror of theology, located in the domain of theology, is reflected back in the mirror of science, located in the domain of science, as the discontinuity between Genesis 2:3 and Genesis 2:4.

I wonder.

Can I imagine that there is only one mirror?

0044 A twenty-first century reading of Genesis challenges evolutionary scientists.

Genesis joins all the written origin stories of the ancient Near East, in proclaiming what evolutionary scientists ignore,humans are created by the gods in recent prehistory. Indeed, a causal observation of the archaeological data demands the proposal of a hypothesis like the first singularity, if only the separate two million years of evolution within constrained social complexity from the 7800 years of theodramatic madness within unconstrained social complexity.

But, there is more, see Razie Mah’s blog on October 1, 2022, for a research project for all of Eurasia.

0045 The stories of Adam and Eve precisely capture the theodramatic character and the absolutely crazy turns of events that typify our current Lebenswelt. One does not know whether to laugh or to cry. Father, forgive us, for we know not what we do.

Meanwhile, the Creation Story intimates a deep prehistory, confounding the construction of the temple of the heavens and the earth with a counter-intuitive sequence of events that weirdly coincides with a phenomenological vision of the Earth’s evolutionary “progression”.

0046 A twenty-first century reading of Genesis challenges theologians interested in the noumenon of humans, in our current Lebenswelt.

If the hypothesis of the first singularity becomes more and more plausible, so does a second doctrine of original sin,where the deficits of Augustine’s first attempt are amended, yielding a doctrine that applies to the post-truth condition. See Razie Mah’s blog for January 2, 2024 for a call to action. Also see Razie Mah’s blog for July through October 2024. These blogs will be assembled (for user convenience) as a three-part commentary, Original Sin and the Post-Truth Condition (available at smashwords and other e-book venues).