0112 Two nested forms intersect for our current Lebenswelt.
A theological transition3V brings the doctrine of original sin2V into relation with the noumenal potential of Genesis 2:4-111V.
A natural transition3H brings a twist in human evolution2H into relation with the phenomenal potential of an adaptive cultural change1H.
0113 The twist in human evolution2H is described in the hypothesis of the first singularity.
Here is a synopsis.
Language evolves in the milieu of hand talk. Speech talk is added to hand talk with the appearance of anatomically modern humans (over 200,000 years ago). Hand-speech talk is practiced through the Paleolithic and into the Neolithic. The semiotic qualities of hand-speech talk favor constrained social complexity.
The first culture to practice speech-alone talk is the Ubaid of southern Mesopotamia (starting around 7,800 years ago). At the time, all other Neolithic, Mesolithic and Epipaleolithic cultures practice hand-speech talk. Because the semiotic qualities of speech-alone talk unconstrains social complexity, labor and social specialization prospers during the Ubaid. The surrounding (hand-speech talking) cultures see it. The Ubaid exhibits increasing wealth and power. Plus, all the surrounding cultures need to do, in order to imitate the Ubaid, is to drop the hand-talk component of their hand-speech talk.
Speech-alone talk spreads from the Ubaid through imitation.
0114 The twist in human evolution2H permits increasing labor and social complexity1H.
But, the semiotic qualities of speech-alone talk also makes the cultural adaptations of the Lebenswelt that we evolved innonsensical.
Even though we innately expect our (hand talk) words to image and point to their referents, in our current Lebenswelt, we project meaning, presence and message into our (spoken) words, then construct artifacts that validate those projections.
How can a tradition in hand-speech talk be translated into speech-alone talk?
It cannot.