Looking at Chris Sinha’s Essay (2018) “Praxis, Symbol and Language” (Part 5 of 5)

0019 Chris Sinha’s essay is a contribution to a huge, obviously well-funded, academic project, led by Prof. Michael A. Arbib, of the University of California at San Diego.  An outline is presented in the same issue of Interaction Studies(19:1-2 (2018) 370-389).  The title is “The Comparative Neuroprimatology 2018 (CNP-2018) Road Map for Research on How the Brain Got Language“.

0020 The project’s slogan is a little humorous.

It’s like How the Birds Got Flight.

Does anatomy tell the tale?

To me, comparing the neural structure of the great apes, including models of our hominin ancestors, tells the ontogenesis side of the story.

0021 What about the phylogenesis side of the story?

The story of how the brain got language cannot be restricted to DNA, genes, genotypes, phenotypes and body development.  Phylogenesis cannot be ignored.  In this regard, Chris Sinha’s essay is crucial.  

The intersection of ontogeny and phylogeny re-capitulates the intersection between body development and natural history appearing in Speculations on Thomism and Evolution.

Chris Sinha adds weight to the natural history side, covering environment, ecology, niche, adaptation and natural selection.

0022 To this end, I suggest that the seventeen authors on this magnificent quest consider Razie Mah’s Comments on Chris Sinha’s Essay (2018) “Praxis, Symbol and Language”.  The contribution may be unexpected.  Nevertheless, it is properly attired.


Looking at Chris Sinha’s Essay (2018) “Praxis, Symbol and Language” (Part 4 of 5)

0012 Sinha’s EcoEvoDevoSocio framework associates to all the terms in the title of Chris Sinha’s Essay.

0013 Eco-Socio are bookends describing the long arc of time from the emergence of the Homo genus to the appearance of Homo sapiens.  At the start, signification primarily comes from the ecology.  At the end, significations primarily come from social interactions.

0014 EvoDevo are the twin tomes of phylogenesis and ontogenesis, bringing me to the truth-bearing fiction within Sinha’s narrative.

What is this fiction?

Ontogeny recapitulates phylogeny.

0015 Biologists have debunked this slogan, as fact.  But, it lives on as fiction.


It must be true, even though it is factually incorrect.

0016 How else can one draw a thread through these two terms: language and the human brain?

Language goes with phylogenesis.  As discussed in the masterwork, The Human Niche, plus its attendant commentaries, the biological capacity for language evolves in the milieu of hand talk.  Hand talk develops phylogenetically, from signaling, to functional representation, to symbolic communication, then to fully linguistic.  The adaptation of language occurs within the evolution of hand talk.

The human brain goes with ontogenesis.  The capacity to read ecological significations expands to reading intentional manual-brachial gestures.  Intentional gestures retain their semiotic qualities as icons and indexes as they become more conventional, habitual, lawful and so on.  They become more and more like symbols. The neural substrate in the hominin brain finds a way to process symbols.

0017 Ecological significations are icons and indexes.

Intentional manual-brachial gestures are perceived as icons and indexes, even though they increasingly operate as symbols.

0018 So, instead of the slogan, “ontogeny recapitulates phylogeny”, we can adopt the saying, “ontogeny intersects phylogeny”.

A traffic intersection belongs to both roads. So does the intersection of ontogeny and phylogeny.


Looking at Chris Sinha’s Essay (2018) “Praxis, Symbol and Language” (Part 3 of 5)

0008 Allow me to further elaborate Sinha’s EcoEvoDevoSocio framework.

In the prior blog, the Eco-Socio bookends touch base with the title frontpiece of praxis, symbol and language.

0009 This implies that the EvoDevo inner coupling expresses the title endpiece of developmental, ecological and linguistic issues.

0010 Evo associates to phylogeny.  Phylogenesis consists of adaptations into a niche.  The human niche changes from one where ecology is the primary source of signification to one where symbol-ready hominins are the primary sources of signification.  

Devo associates to ontogeny.  Ontogenesis consists of alterations in DNA, genes, genotypes and phenotypes that permit the drastic shift in the primary source of signification.

0011 Sinha cleverly encapsulates the inner drama of phylogenic and ontogenic changes over evolutionary time(EvoDevo) within the outward motion from an ecology-centered Umwelt to a socially-centered Lebenswelt (Eco-Socio).


Looking at Chris Sinha’s Essay (2018) “Praxis, Symbol and Language” (Part 2 of 5)

0005 What about Sinha’s EcoEvoDevoSocio framework?

0006 The outer terms, “eco” and “socio”, signify a broad arc of human evolution.

Adaptation by a line of apes starts with ecological adaptations.  For example, bipedalism is evolutionarily ancient.

However, the fact that bipedalism frees the hands for communicative gestures creates new opportunities.  A truly human niche appears.  One hominin can intentionally gesture to another.  The other hominin can interpret that gesture.

0007 The frontpiece of the title captures Sinha’s EcoSocio vision.  The praxis (or habits) of intentional manual-brachial gestures for communication proceeds from signaling to functional representation.

Functional representation metaphorically runs around the symbol, defined as a sign-relation whose sign-object depends on conventions, habits, laws and so forth.  The more that intentional manual-brachial gestures act as words, the more symbolic they become.

In this way, hominins become symbol-ready and capable of engaging in language.


Looking at Chris Sinha’s Essay (2018) “Praxis, Symbol and Language” (Part 1 of 5)

0001 Chris Sinha, writing from Hunan University, publishes another article on human evolution.  The journal is Interaction Studies (volume 19(2), 2018, pages 239-255).  The complete title is “Praxis, Symbol and Language: Developmental, Ecological and Linguistic Issues”.

The title of Razie Mah’s commentary is Comments on Chris Sinha’s Essay (2018) “Praxis, Symbol and Language”. The commentary is found at the smashwords website under the series: Buttressing the Human Niche.  Other vendors also sell the e-commentary.

0002 This blog complements the commentary.

0003 Sinha’s article covers from the start of the Homo genus, around two million years ago, to the speciation of Homo sapiens, around two-hundred thousand years ago. That is a lot of territory.

Several issues intertwine.  One is individual development (devo).  Another is a transition in natural selection (evo) from ecology-driven adaptations (eco) to adaptations driven by social interactions (socio).

0004 Sinha loves terminology.  He searches for a EcoEvoDevoSocio framework.


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

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

None of these are adequate.

0080 Why?

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

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

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

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

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

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

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


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

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

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

Here is a picture.

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

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

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

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

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

0076 Why?

Humans innately recognize noumena as sources of signification.

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

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

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

Yet, phenomena exist only because of their noumenon.

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

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

Theology and the human sciences must move in tandem.


Looking at Jeff Hardin’s Essay (2019) “Biology and Theological Anthropology” (Part 8 of 15)

0042 Jeff Hardin suggests that Biblical interpretation and scientific interpretation should move in tandem.

There are three postmodern lines that bind them.

They appear in the following diagram.

0043 The three strands are the Lebenswelt that we evolved in, our current Lebenswelt, and the transition between the two.

Amazingly, this binding is already on display in three masterworks by Razie Mah… er… this commentator.

How so?

I start with the Lebenswelt that we evolved in.

0044 Here is an interpretation of the Bible.

The Creation Story is a sign of the evolutionary record.  Just as various Genesis days unfold and build on one another, the evolution of our planet evolves through ages.  The construction of the tent of the heavens and the earth is like a stained glass window looking out onto the evolution of our world.

What does the Creation Story tell me about what it is to be human?

Only with the appearance of the intention of man does the spirit find a home in the material world.  The human soul informs the human body.  The human body substantiates the human soul.  Our lineage comes into existence as images of God.

0045 This describes a noumenon.  What about its phenomena?

This noumenon calls for a new approach to evolutionary science.

The fish have an ultimate niche: the potential of water.  The birds have an ultimate niche: the potential of air.  Water and air are material actualities independent of the adapting species.

0046 What about our ancestors?

Hominins have an ultimate niche: the potential of triadic relations.  Triadic relations are real, yet immaterial.  They are independent of the adapting species.  Triadic relations cannot be reduced to material and instrumental causalities.  Yet, they entangle them.

Humans adapt into the niche of triadic relations.

0047 This claim stands at the center of A Course on the Human Niche, which is available at smashwords.

The course begins with A Primer on Natural Signs, proceeds to four commentaries on recent publications on human evolution, then concludes with the masterwork, The Human Niche.

This course is a comprehensive alternative to current Positivist constructions of the Lebenswelt that we evolved in.

Theological anthropology [cannot be objectified as] biological anthropology, but the two can move together.


Looking at Jeff Hardin’s Essay (2019) “Biology and Theological Anthropology” (Part 5 of 15)

0026 The unsettling end to the prior blog shows where Jeff Hardin’s discussion can go.

Hardin poses one question.  A second question mirrors the first.  The transit from one question to the other turns everything backwards.  One question reflects phenomena onto their noumenon.  The other reflects a noumenon onto its phenomena.

Scientists study phenomena.  Their data makes sleepiness great.

Humans pay attention to noumena.  Our attentiveness is likely innate.

0027 We want to hear a narrative about the thing itself.  Forget about the empirio-schematic judgments about its phenomena.

Evolution, as a forensic science, offers a data-driven narrative.  But, it’s really a projection of models onto the thing itself.  So, the story from phenomena inherently violates the dyad of what is in the Positivist’s judgment.

So, it will never satisfy.  It will never offer me a way to appreciate who I am.

0028 I am a tarnished image of God.

The Bible offers a narrative, which many call “special revelation”.  Special revelation captures our attention.  Reading the words bring us into awareness of the thing itself.

0029 Hardin offers the following picture.

Hardin argues that the narratives of the evolutionary sciences provide constraints on interpretations of what it is to be human from Genesis.

0030 The following is a particularly important application.

0031 In the next blog, I will look at the same argument in the mirror within the heart of Hardin’s essay.


Looking at Jeff Hardin’s Essay (2019) “Biology and Theological Anthropology” (Part 4 of 15)

0017 The distinction between a noumenon and its phenomena is valuable because it allows scientists to study phenomena, while ignoring the metaphysics associated with their noumenon.

So, while many inquirers ask noumenal questions, “Where did we humans come from?  What went wrong? What is the cure?”, the scientific answers are based on clues concerning what would be the observable and measurable facets of hominin evolution as witnessed by a disinterested observer

0018 Here is an association between modern versions of theological & biological anthropology and what is for the Positivist’s judgment.

0019 What do scientists look for?

Evolutionary scientists look for clues.  Then, they analyze those clues with specific models built by empirical scientists and geneticists.  The clues turn into observable and measurable features of the evolutionary record that may be then analyzed according to models proposed by biologists and natural historians.  The result is a narrative of hominin evolution.

The evolutionary record is a product of scientific inquiry.  It is expressed as a narrative.

0020 This conclusion is implicit in Hardin’s treatment of human natural history.  He presents a narrative.

What does this imply?

Human evolutionary sciences are forensic sciences.  They rely on theories by the empirical and natural sciences.  They are devoted to producing a narrative describing what happened, in accordance with the positivist rule.

0021 The empirical sciences have it easy.  They assume that the subject of inquiry is real, because they encounter the things themselves.

Empiricists know that the thing itself cannot be reduced to its observable and measurable facets.

0022 The forensic scientists have a more difficult time.  They assume that the subject of inquiry ought to be real, but the thing itself is no longer present.  They must construct a narrative about what the subject of inquiry must have been, as if it could be observed by a disinterested observer.  Clues are studied in order to ascertain the phenomena that would have been observed.  Then, these forensic-built phenomena are subject to an empirio-schematic judgment.

Hardin addresses this construction in a section on science and human origins.

0023 The rational mind must wonder, “Is human evolution nothing more than a narrative that scientists build from phenomena rigorously constructed from various clues?”

If that is true, then the noumenon of human evolution can be objectified by its phenomena, violating the structure of the Positivist’s what is.

0024 Is this rather disorienting?

Obviously, we cannot appreciate human evolution as a noumenon, because the thing itself is no longer present for direct examination.

So, the evolutionary sciences formulate what the phenomena of human evolution must be.

They end up providing a narrative.

Yet, this scientific narrative cannot give us an appreciation of what it is to be an evolved human, even though our sense of what is it to be human evolved.

0025 Even worse, what if humans evolved to pay attention to noumena?

Such a proposal explains why classicists and believers come up with hylomorphic descriptions of things and people in the first place.

Such a proposal accounts for why a narrative is relevant.

Narratives are stories about thing themselves.