Tag Archives: theology

01/20/22

Looking at Mark S. Smith’s Book (2019) “The Genesis of Good and Evil” (Part 10 of 16)

0058 In chapter four, Mark Smith addresses the question, “Is Genesis 3 about human sin?”

After covering what modern scholars say about the text and conditions of Genesis 3, the question turns to production3Hand writing3V.  Readers seek to interpret both the conditions2H and the insights2V of the author.  These are tied to the author’s scope1H and charism1V.

As far as conditions go, I speculate that the conditions2H include the increasing social complexity of the Ubaid villages, then the Uruk townships.

The authors are the daughters of Seth, who gradually compose the early stories of Genesis, as well as one for Noah, plus more.  The stories are maintained by the women of Seth, then afterwards, the women of Israel.  Then, the bards of Israel take them for their own, around the time of (or later than) Ezekiel.

0059 These conditions explain how the stories can be so ancient, yet showing the patina of post-exilic editing.

Plus, these conditions explain why the lessons of the Genesis 1 are declared in the time of Moses, while the lessons of the stories of Genesis 3 are ignored.  Adam and Eve belong to the stories of the women, not the men, of Israel.

The bards of Israel account for why the stories of Adam and Eve find their way into the writing of Genesis.  Their genius forces the redactor’s pen.  But, the written scriptures are new, compared to the age of the oral tradition.  Consequently, the stories of Adam and Eve make a dreamy impression in the time of the Second Temple.

The bards, the wandering preachers of Israel, also account for the conditions surrounding John the Baptist and Jesus of Nazareth.  No one seems particularly surprised by their appearance.  They recite the scriptures just like all bards do.  The audiences attend to their words.  The kingdom of God is at hand.

0060 These conditions are radically different than those intimated by Mark Smith and colleagues, who examine only the patina and not what might lie beneath.  Smith wants to retrieve insights by considering only the surface conditions.  His procedure is to begin with the explicit writing of Genesis 3, particularly concerning the choice of words.

0061 He starts with the word, “evil”, first mentioned in regards to the tree at the center of the garden.  The scriptural Hebrew, ra’, means poor in quality and disagreeable, as well as wicked and harmful.  For example, if a fruit is poisonous, then it is ra’.  An inedible fruit would fit the idea where God commands Adam not to eat, if only for health reasons.  But, this idea is dispelled as the story plays out.

0062 Then, there is the creation of woman from Adam’s rib.  God fashions all sorts of animals, who get names, but none are sufficiently helpful.  Adam tends a garden.  Adam domesticates animals.  They all live in paradise, offering a hint ofthe Lebenswelt that we evolved in.

God, not Adam, insists that it is not good that the human should be alone.  He then fashions a woman from Adam’s rib.  Adam is overjoyed at the introduction.

Here is the etiology of woman, according to the daughters of Seth, who tell fairy tales to their children, about the beginning.

01/19/22

Looking at Mark S. Smith’s Book (2019) “The Genesis of Good and Evil” (Part 11 of 16)

0063 What does the woman want?

Trees are all over the garden.  But, there are two notable botanical specimens.  There is the tree of life, somewhere in the periphery.  There is the tree of the knowledge of good and evil, placed right in the center.  So, I already know what the woman wants.  She wants to be center stage.

0064 The tree in the center of the garden has not attracted Adam’s curiosity, so far.  He is happy with a tasty garden, attentive domesticates, and the rib-helper.  Wow, she is the most.

0065 Yes, the woman has desire.  Sure, the trees are good for food and beautiful to behold.  In Genesis 2:9, the author uses the word, “nechmad”, meaning desirable.

0066 Then, the woman enters into conversation with the serpent, who also has desires.  Its desire is to manipulate her desire.  He wants to pitch a sale.  Immediately before Eve seals the deal, Eve notices that the fruit is “ta’awah” (desire) to the eyes and “nechmad” (desirable) to make one wise.  Then, the serpent closes the pitch with a promise that the purchase will open her eyes.  She will be like the gods, knowing good and evil.

0067 Then, Adam joins in and the eyes of both are opened.

They realize that they are exposed.

0068 This word, “teshuqah” (desire), shows up again in Eve’s chastisement, as well as in the Song of Songs.  In the Dead Sea Scrolls, the same word gains creepier overtones.  The clay, within the human person, desires to return to dust.  This is an insight2V.

0069 But, what about the conditions2H?

Is Genesis 3 about human sin?

Or, is it about giving one’s sons and daughters a little hint about the nature of desire?

There is a difference between desirable and desire.  Plus, the serpent can close on both.

01/18/22

Looking at Mark S. Smith’s Book (2019) “The Genesis of Good and Evil” (Part 12 of 16)

0070 In chapter five, Mark Smith asks, “When does the story of human sin begin in Genesis?”

0071 At this point, conditions further clarify.

The first audiences for the early stories of Genesis are children.  The first authors are their mothers, the daughters of Seth.  Eve is their great-great-…-great grandmother.  The stories convey to each child this lineage, a direct descent to this mother, who is center stage.  Eve is more than a foolish woman who talks to serpents.  Eve is your mother as well.

0072 What does it mean to be a mother, a woman, cursed under Eve’s indictment?

A Primer on the Family presents the family as a prototype of the corporation, the content level of the organization tier.  Eve, the woman, is the producer.  Her man is the management.  Her children are the service, or, in today’s terms, the human resources.  Eve does not change the centrality of the mother.  She magnifies it.

She offers a warning.

0073 The story of Eve’s temptation offers many lessons, including ones on the nature of desire.  As Smith points out, Genesis 3 portrays a deeply disturbing psychological narrative.  Don’t all good fairy tales?

Plus, I add, Eve’s narrative, along with other Genesis stories, captures the weirdness of the constellation of unconstrained social complexity during the Ubaid.  Adam and Eve are made in paradise, eat from the tree of the knowledge of good and evil, and are expelled.  Neither Genesis 2 nor 3 use the word, “sin”.  The label, “evil”, is only mentioned in the name of the infamous tree.

Afterwards, Eve bears two children, Cain and Abel.  Eve is the producer.

0074 “Sin” is mentioned in Genesis 4, along with the word for desire, “teshuqah”.  Desire appears in the temptation of Eve and in her rebuke, where God says, “Your desire will be for your man.”  Yes, the woman will desire her man to be her manager.  There is no sin in that.

So, where does the word, “sin”, first appear?

When Cain, the gardener, complains about God preferring burnt offerings of meat, God offers a revealing repost, saying (more or less), “If you do what is right, you can bear it.  If you do not do right, sin crouches at your door.  Its desire (teshuqah) is for you, but you can rule over it.”

The word, “sin”, appears for the first time.  It does so in conjunction with a desire that crouches, like a predator, at Cain’s threshold.  Cain can rule it.  Or, it can rule Cain.

We all know what happens next.

0075 The daughters of Seth do not pull punches.  This conjunction of “sin” and “desire” is so provocative that I wonder, what child would not remember it, later, as an adult?

Even more intriguing is how this conjunction exposes a disquieting reality within the Ubaid’s spiral towards unconstrained social complexity.  The idea of one brother killing the other is not out of the question.  Why?  Such killingis an artifact that validates what the murderous brother has been telling himself.

0076 In hand-speech talk, gesture-words picture or point to their referents.  So, the words cannot lie about what they refer to.

In speech-alone talk, spoken words do not picture or point to their referents.  Instead, we construct artifacts that validate our projection of meaning, presence and message.  We speak, and the world comes into creation.  Not just any creation.  Our creation.  Our imagination constructs artifacts that validate our spoken words.

0077 Oh, those damned artifacts.

When fatty portions are added to a fire, the fire jumps to life.

When cabbage is added to a fire, the fire smolders.

0078 One son does not talk to himself.  Instead, he praises God.

The other mutters under his breath.  He complains about God’s rejection of his artifacts.

0079 The children hear a fairy tale, telling them of dangers in their upcoming lives.

The mothers hear the tragedy of two sons, where one rules over his desires and the other does not.

0080 This is one of the poisonous fruits of the tree of the knowledge of good and evil, the tree of speech-alone talk.  I can create my own world through my own symbolic actions that simultaneously do not honor God and open the door to the one whose desire is for my desire.

Sin crouches at Cain’s door.  It desires to speak to him.

Behold the fruits of the tree of death.

01/17/22

Looking at Mark S. Smith’s Book (2019) “The Genesis of Good and Evil” (Part 13 of 16)

0081 Mark Smith points out other links between Genesis 3 and 4.

When God rebukes Adam, He curses the ground.

When God confronts Cain, He says, “…now you are cursed from the ground…”

God expels Adam and Eve from Eden.

Cain replies to God, saying, “…you have driven me out…”

Adam and Eve settle east of Eden.

Cain goes to live in the land of Nod, east of Eden.

0082 Genesis 4 does not elaborate on the crouching sin.  I suppose Abel’s murder is plain enough.

Smith notes that Abel’s offering is pleasing to the Lord.

Smith adds that God does not punish Cain for murdering Abel.

Smith does not say what happens next.  He is tracking two words, “sin” and “evil”.

0083 However, what happens next provides insight into the author-ity of Genesis 4.  After the murder, God gives Cain a mark, deterring others from killing Cain.  Cain founds a city.  Within a few generations, another murder occurs.  Lamech, who has two wives, murders a man with none.

0084 Here is a critique of the social conditions of the Ubaid.  Increasing labor and social specializations lead to greater wealth and power.  The haves learn to take from the have nots.

01/15/22

Looking at Mark S. Smith’s Book (2019) “The Genesis of Good and Evil” (Part 14 of 16)

0085 In chapter six, Mark Smith asks, “Where does human evil begin in Genesis?”

In Genesis 3, Eve takes the fruit.

In Genesis 6, divine sons take beautiful daughters.

0086 Genesis 6:2 describes divine males commandeering human females.

What does this mean?

An extrapolation from Lamech offers an answer.  These men are “divine” in name only.  These wealthy and powerful “gods” have designs on women who attract their attention.

Does this sound vaguely contemporary?

0087 Then, there is the word for design, “yester”.

In Genesis 6:5, God admits that every design of the thoughts of civilized hearts is only evil, continually.

In Genesis 8:21, God, having let loose the civilization-destroying flood, regrets the act, but does not change the diagnosis.  The design (yester) of the human heart is to evil from its youth.

Its youth?

Think of the start of the Ubaid.

Unconstrained social complexity is a condiiton2H.

0088 Yes, evil in Genesis, associates to design.

The same word, “yester”, appears in Genesis 2:7, when God designs a man from earthen materials.

Smith notes that “yester”, design, typically applies to craftsmanship.  With the story of Noah, craftsmanship applies to thoughts.  So I ask, “What tool shapes thought?”  The answer is spoken words.  This is an insight2V.

0089 Various origin myths of the ancient Near East mention the Great Flood of Mesopotamia as a civilization-changing event.  By the time of the flood, evil and design are already joined.  Everyone knows it.

0090 As far as Mark Smith is concerned, by the end of chapter six, he covers the genesis of “evil”, “sin” and the fall(out).  He has only “good” and “original sin” left.

01/13/22

Looking at Mark S. Smith’s Book (2019) “The Genesis of Good and Evil” (Part 16 of 16)

0096 Does the name of the tree of the knowledge of good and evil say it all?

On one hand, since the time of Adam, knowledge continually increases, along with labor and social specializations.  Civilizations gain wealth and power.

On the other hand, since the time of Adam, evil designs the thoughts in our hearts, because its desire is for our desire.  These designs cohere to the traditional notion of original sin.  Civilizations corrupt from within.

0097 In Mark S. Smith’s book, the text ends in the middle of the bound volume.  Then, the endnotes begin.  This is the work of a scholar.  It does not step out of the closed loop of retrieval.

0098 Yet, this is precisely what happens in the fictional account of the first singularity, An Archaeology of the Fall (available at smashwords and other e-book vendors).   The first singularity is a scientific hypothesis, addressing the question, “Why is our current Lebenswelt not the same as the Lebenswelt that we evolved in?”

0099 When retrieving an author, both insights and conditions are valuable.  If indeed, the conditions are as proposed in this blog, then the insights allow a re-articulation of the concept of the Fall, and perhaps, of original sin.

There is more to Genesis 3 than meets the eye.

0100 My thanks to Mark S. Smith for his well-documented work.

03/25/21

Looking at Daniel Turbon’s Article (2020) “…Human Being in Evolution” (Part 1 of 11)

0001 Daniel Turbon, hailing from the University of Barcelona, publishes an article in the journal, Scientia et Fides(8(2)/2020, pages 65-94).   The essay is available online.  The full title is “The Distinctive Character of the Human Being in Evolution”.  I place only the second focus in the header of my comments, while noting that the first character cannot be ignored.

0002 When I look at this essay, what do I see?

Does the title translate into a category-based nested form?

Here is a diagram, following the script in A Primer on the Category-Based Nested Form.


Figure 1

0003 Each of the above terms constitute an empty slot.

So, I ask, “How would words in the entire title correspond to the above empty slots?”

My answer is necessarily both speculative and synthetic.

The normal context3 is evolution3.

The actuality2 is (the origin of) human beings2.

The potential1 is a distinctive character1.

0004 The resulting application looks like this.

Figure 2

0005 The category-based nested form contains four statements.  The fourth is paradigmatic: The normal context of evolution3 brings the actuality of the origin of the human being2 into relation with the potential of a distinctive character1.

When I read the title of Daniel Turbon’s article, this is what I see.

03/24/21

Looking at Daniel Turbon’s Article (2020) “…Human Being in Evolution” (Part 2 of 11)

0006 From the prior blog, I know that evolution3 is the normal context for Turbon’s article.  The logics of the normal context include exclusion, complement and alignment.  One normal context will tend to exclude, complement or align with another.

Turbon’s abstract ends with a plea that is not re-iterated in the body of the article.  As scientists labor to “cook up” human natural history, they must strive to ensure that the essence of human evolution does not become “indigestible”.

0007 What on earth does this mean?

Do humans evolve to grasp metaphors?

Or, do humans adapt into the niche of grasping essentials?

0008 Does scientific inquiry into our natural history3 exclude human intuition3?

Of course it3 does.

A simple substitution shows as much, as shown below.

Figure 3

0008 To me, the crux of Daniel Turbon’s entire article is captured by the last sentence of the abstract.The normal context of human intuition3 (guided by philosophy) ought to be able to digest what the normal context of evolution3 (guided by science) provides.

03/23/21

Looking at Daniel Turbon’s Article (2020) “…Human Being in Evolution” (Part 3 of 11)

0009 The last sentence of Turbon’s abstract presents the crux, the point and the inspiration for the entire article.  Two category-based nested forms stand side by side.  The question now becomes, “Do these normal contexts exclude, complement or align?”

0010 Here they are.

Figure 4

0011 They look like the same cards of different suites, say clubs and hearts.

Can clubs exclude hearts?

0012 Clearly, Turbon does not publish an essay in the journal, Scientia et Fides, in order to support exclusion.  Exclusion is already in the cards.  The deck is stacked.  Science excludes human intuition.

Why is this so?

0013 One reason is formulated in Comments on Jacques Maritain’s Book (1935) Natural Philosophy.  Scientific judgment relies on the positivist intellect.  The positivist intellect rules out metaphysics.  What is the advantage?  The rule assists in distinguishing a noumenon from its phenomena.  Phenomena are subject to empirio-schematic judgments. Their noumenon is not.

0014 Science measures, models and discusses phenomena, the observable facets of a thing.

Philosophy guides inquiry into the thing itself, the noumenon.

Consequently, a noumenon cannot be objectified as its phenomena.

Yet, a noumenon is necessary for phenomena to exist.

0015 So, exclusion is not in the cards.  What about complement?

Clubs and hearts are suites with similar cards.  They complement one another.  They exist in the same deck.  But, if clubs are like science and hearts are like philosophy, and if science focuses on phenomena and philosophy explores their noumenon, then what about the contiguity?

The contiguity between a noumenon and its phenomena is “cannot be objectified as”.

Clubs cannot be objectified as hearts.

Philosophy cannot be objectified as science.

Is this what Turbon aims to tell the reader?

I don’t think so.

0016 Intuition3 and evolution3 cannot exclude or complement one another.  So, they must align.

This is Turbon’s deal.

03/22/21

Looking at Daniel Turbon’s Article (2020) “…Human Being in Evolution” (Part 4 of 11)

0017 In alignment, two category-based nested forms generate a two-level interscope.

Before rushing headlong into that fact, I want to pause to appreciate another aspect of Peirce’s philosophy: the category of secondness.

Peirce’s secondness is the realm of actuality.  Actuality consists in two contiguous real elements.  It2 may be written: one real element [contiguity] other real element.

0018 Cause and effect is one expression of this contiguity.  “Causality” is what most envision as the contiguity between any two real elements.  The dyad, cause [contiguity] effect, exhibits the logic of noncontradiction.  If nothing else, real causes do not contradict their real effects.

However, even though we (humans) typically (an perhaps, innately) anticipate causality to present itself as a dyadic actuality, one wonders what happens when two elements are juxtaposed in a speculative fashion.  This is an old philosophical problem.  Nothing demonstrates it as well as the contiguity between a noumenon and its phenomena.

Figure 5

0019 A noumenon is a thing itself.

Phenomena are observable and measurable facets of the thing.

Actuality2 is dyadic.  So is the contiguity between a noumenon and its phenomena.  But, obviously the word “not” presents a problem, casting the dyad into the realm of possibility, which exhibits the logics of inclusion and befuddlement.  Phenomena cannot exist without a noumenon.  Yet, they cannot objectify that noumenon.

Many of the causalities in evolutionary science are dyads in the style of actuality, because the contiguity is speculative.

0020 For example, Turbon states that human genes form the basis of extra-somatic culture and extra-somatic culture is an effective method for adapting to the environment.  Here is a picture of these two speculations.

Figure 6

0021 Does this observation, that Turbon’s causal chains follow the style of secondness, assist in figuring out the alignment between philosophy and science?

Surely, the observation suggests that philosophy situates science.So, if the two nested forms combine into a two-level interscope, following the script of A Primer on Sensible and Social Construction, then noumenon-oriented philosophy should situate phenomena-oriented science.