{"id":10259,"date":"2026-03-17T08:00:00","date_gmt":"2026-03-17T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=10259"},"modified":"2025-10-12T20:57:20","modified_gmt":"2025-10-12T20:57:20","slug":"looking-at-augustin-fuentess-article-2016-the-extended-evolutionary-synthesis-part-5-of-16","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=10259","title":{"rendered":"Looking at Augustin Fuentes’s Article (2016) “The Extended Evolutionary Synthesis…” (Part 5 of 16)"},"content":{"rendered":"\n

0050 What does the following statement imply?<\/p>\n\n\n\n

Impressions of communal spaces<\/em> must be received by a blank-slate<\/em> capable of receiving impressions<\/em> as integral to a map of narodal cognition.<\/em><\/p>\n\n\n\n

How does a denkfurher<\/em> go about teaching a student to serve as a blank slate?<\/em><\/p>\n\n\n\n

0051 The scholastic interscope for how people think<\/em> may assist in imagining the process<\/em>.<\/p>\n\n\n\n

For a derivation, see Looking At John Deely’s Book (2010) “Semiotic Animal”,<\/em> in Razie Mah’s blog for October 2023.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0052 On the content level, the normal context of what is happening3a<\/sub><\/em> brings the actuality of an impression2a<\/sub> (or sensation2a<\/sub>) into relation with the potential of ‘something happening’1a<\/sub>.<\/p>\n\n\n\n

On the situation level, the normal context of what it means to me3b<\/sub><\/em> brings the actuality of a perception2b<\/sub> into relation with the potential of ‘situating content’1b<\/sub>.<\/p>\n\n\n\n

On the perspective level, the normal context of does this make sense3c<\/sub><\/em> brings the actuality of a judgment2c<\/sub> into relation with the potential of ‘contextualizing the situation’1c<\/sub>.<\/p>\n\n\n\n

0053 Obviously, the ethnographer enters a narod (a community) with the aim of mapping its cognitive space, then publishing that map in a monograph.<\/p>\n\n\n\n

0054 So, I suppose that the initial interaction between ethnographer (who does not belong to the community) and the narod consists of sensations2a<\/sub> and impressions2a<\/sub>.<\/p>\n\n\n\n

But, what is an impression2a<\/sub>?<\/p>\n\n\n\n

The scholastics propose a dyadic actuality that corresponds to what the ethnographer encounters<\/em>.<\/p>\n\n\n\n

An impression2a<\/sub> consists of the dyad, {active body [substantiates] sensate soul}2a<\/sub>.<\/p>\n\n\n\n

0055 Here is a comparison of impression2a<\/sub> to ethnography2<\/sub>.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

How do these two relate to one another?<\/p>\n\n\n\n

One can almost assign philosophers to each real element.  Merleau Ponty goes with “active body”2a<\/sub>.  Carl Jung goes with “sensate soul”2a<\/sub>.  The external and internal senses, including the automatic decoding of words, goes with active body.  Feelings and qualia associate to sensate soul.<\/p>\n\n\n\n

0056 In this comparison, the presence of the ethnographer, participating in the activities of a narod, is like an active body.  This active body substantiates a sensate soul, which, through training as an anthropologist, is capable of receiving the matter of the active body2a<\/sub> <\/em>and the form of an impression2a<\/sub><\/em>.<\/p>\n\n\n\n

0057 How does this contribute to the ethnographer’s construction of the narod’s cognitive space?<\/em><\/p>\n\n\n\n

Well, look at the corresponding normal context3a<\/sub> and potential1a<\/sub>.  The cognitive space opens into the question, “What is happening”3a<\/sub>, operating on the possibility of ‘something’ happening1a<\/sub>.<\/p>\n\n\n\n

0058 The same story line<\/em> applies in a comparison of perception2b<\/sub> to ethnography2<\/sub><\/em>.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

The ethnographer’s participation<\/em> allows reception of<\/em> {the narod’s perceptive souls [informing] their reactive bodies}2b<\/sub>.  The ethnographer will record the people’s phantasms and emotions<\/em>.<\/p>\n\n\n\n

0059 The ethnographer, ironically, cannot sit in judgment2c<\/sub> of the community, because the ethnographer does not enjoy or suffer the narod’s commitments.  Yet, an implicit Hippocratic Oath<\/em> characterizes the commitment of the ethnographer<\/em>.  First, do no harm.  This responsibility… this oath… is what makes an ethnographer a true professional<\/em>.  The ethnographer professes that the recorded cognitive maps<\/em> will not be used for nefarious purposes.<\/p>\n\n\n\n

0060 The scholastic map of how humans think<\/em> allows me to ideate the following comparison,<\/em> where the narod<\/em> (the community under investigation) consists of a summation of the content and situation levels,<\/em> in such a fashion that each person in the community matters and contributes to the forms of the narodal cognitive space<\/em>.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0061 In sum, the actuality of the narod2a<\/sub> is situated by ethnography2b<\/sub>, as shown in the figure below.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

The content-level question is, “What is happening?”<\/p>\n\n\n\n

The situation-level question is, “What does this mean to me?”<\/p>\n\n\n\n

0062 A researcher<\/em> may try to be a tabula rasa,<\/em> but cannot be, because he (or she) has already been raised in a civilization where ethnography is a profession.  Every community senses this, and regards the ethnographer as an emissary from a particular (and different) civilizational sphere.  To me, this is a remarkable feature of the ethnographic enterprise.  Plus, it is one of the phenomena<\/em> of the noumenon<\/em> of humans in the Lebenswelt that we evolved in<\/em>. <\/p>\n","protected":false},"excerpt":{"rendered":"

0050 What does the following statement imply? Impressions of communal spaces must be received by a blank-slate capable of receiving impressions as integral to a map of narodal cognition. How does a denkfurher go about teaching a student to serve as a blank slate? 0051 The scholastic interscope for how people think may assist in imagining the process. For a derivation, see Looking At John Deely’s Book (2010) […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-10259","post","type-post","status-publish","format-standard","hentry","category-unveiling-words"],"yoast_head":"\nLooking at Augustin Fuentes's Article (2016) "The Extended Evolutionary Synthesis..." 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