{"id":10472,"date":"2026-05-20T08:00:00","date_gmt":"2026-05-20T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=10472"},"modified":"2025-11-08T15:45:01","modified_gmt":"2025-11-08T15:45:01","slug":"looking-at-daniel-novotnys-book-2013-ens-rationis-from-suarez-to-caramuelpart-9-of-19","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=10472","title":{"rendered":"Looking at Daniel Novotny\u2019s Book (2013) “Ens Rationis from Suarez to Caramuel”(Part 9 of 19)"},"content":{"rendered":"\n

0093 Shall I tell the fable of the big rat?<\/p>\n\n\n\n

0094 Before the first singularity, our Paleolithic ancestors lived in bands that occasionally congregated into tribes.  A lot was accomplished in the apparent chaos of tribal song-fests.  It was during such a gathering that Running Goat<\/em> was given new parents.  He was a strapping youth, but he needed guidance.  His father died during the winter.  His mother was given to his uncle.  But, Running Goat<\/em> was not going to live under his uncle\u2019s tent.  His uncle was not much of a hunter.  Dashing Bleeter<\/em> was.<\/p>\n\n\n\n

0095 The tribal elders made him the son of a renowned hunter in a different band.  The hunter and his wife gladly accepted this, not so much because it would increase their status, but because they had no children of their own. Running Goat<\/em> was not the first child they adopted.<\/p>\n\n\n\n

0096 In the band, a girl was coming of age.  Her name was Smiling Water<\/em>.<\/p>\n\n\n\n

One day, she was coming back to her tent with a gourd of water.  Running Goat<\/em> was nearby, working on his bow and arrows.  He and his pal had just been out trying the tool.  It needed some adjustments.  When saw her, he elbowed his friend.  Watch this.<\/p>\n\n\n\n

0097 \u201cWait!\u201d he gestured to Smiling Water<\/em>.  \u201cRat I See Into tent Run.\u201d<\/p>\n\n\n\n

Pool of Joy<\/em> lowered her gourd and put it on the ground.  By tradition, she could not speak to a warrior.  So, even though he was not yet a warrior, she treated him as one, gesturing, \u201c(Points to tent) Please Rat Chase.\u201d<\/p>\n\n\n\n

0098 Leaping Cloven Hoof<\/em> rushed into the tent, as if chasing a rat.  Once in the tent, however, he stopped in his tracks.  What did he see?  The mother of Smiling Water<\/em> crouched in a corner of the tent, fixing a pelt coat.  She looked up, unhappy at the interruption and knowing that Running Goat<\/em> was up to no good.<\/p>\n\n\n\n

She threw her boot at him.  His face flushed.  Oh, was he in trouble.  He ducked out of the tent.<\/p>\n\n\n\n

But, Happy Liquid<\/em> was outside the ten, ready to see a dead rat, killed by her newfound hero.<\/p>\n\n\n\n

Running Goat<\/em> gestured, \u201c(Points to Smiling Water) (points to inside tent) Mother!\u201d<\/p>\n\n\n\n

0099 Then he took off.  His friend dropped the construction project and ran after him.<\/p>\n\n\n\n

Waters of Smiles<\/em> picked up the gourd and went into her tent.<\/p>\n\n\n\n

0100 She asked her mom, \u201cRat Running Goat<\/em> See?\u201d<\/p>\n\n\n\n

Her mother looked at her quizzically, then grinned, gesturing \u201cMe Rat Big.\u201d<\/p>\n\n\n\n

Smiling Waters<\/em> suddenly understood.  From then on, even after she was married to Running Goat,<\/em> she called her mom: Big Rat<\/em>.<\/p>\n\n\n\n

0101 What is an implicit abstraction?<\/a><\/p>\n\n\n\n

An implicit abstraction is a nonbeing that can be imaged or pointed to using hand or hand-speech talk<\/em>.  The nonbeing is a relation between \u2018what is\u2019 and \u2018what ought to be\u2019<\/em>. It is imaged or pointed to through a grammatically correct nonsensical statement.<\/p>\n\n\n\n

0102 Here is a diagram of the judgment in the fable.<\/p>\n\n\n\n

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

Note how the entire judgment is captured in two word gestures: Big Rat<\/em>.<\/p>\n\n\n\n

0103 As far as triadic relations go, judgment is unusual.  Any of its three elements may be assigned to the categories of firstness, secondness and thirdness.  In this case, the relation belongs to secondness (the realm of actuality), \u2018what is\u2019 goes with thirdness (the realm of normal context) and \u2018what ought to be\u2019 associates to firstness (the realm of possibility).<\/p>\n\n\n\n

0104 The resulting nested form is constructed on the basis of the categories.  The example goes like this:<\/p>\n\n\n\n

The normal context of the Big Rat<\/em> (mom)3<\/sub> brings the actuality challenging RG\u2019s attempts to impress SW2<\/sub><\/em> into relation with the possibilities inherent in RG\u2019s desire to capture the love and attention of SW1<\/sub><\/em>.<\/p>\n\n\n\n

0105 This raises the question, “Is this category-based nested form indivisible?”<\/a><\/p>\n\n\n\n

0106 Novotny lists Suarez\u2019s last two claims about the nature of \u2018beings of reason\u2019 in the chapter on division.<\/p>\n\n\n\n

The student should read Chapter 5 of Novotny\u2019s book.<\/p>\n\n\n\n

0107 Suarez struggled to show the relevance of the traditional formulation.  He arrived at two conclusions:<\/p>\n\n\n\n

SD1: \u2018Beings of reason\u2019 have three exclusive and sufficient species: negation, privation and relation.<\/p>\n\n\n\n

SD2: Self-contradictory \u2018beings of reason\u2019 may define a fourth category, or they may belong to negation.<\/p>\n\n\n\n

Put another way, negations, privations and relations are always \u2018beings of reason\u2019.  Self-contradictions may or may not be inherent.<\/p>\n\n\n\n

0108 In order to appreciate these divisions, consider the triad that constitutes judgment on the perspective level.  The four traditional items fit into the structure of judgment as \u2018what ought to be\u2019.<\/p>\n\n\n\n

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

0109 The element, what it ought to be<\/em>, typically goes with firstness.  The logic of firstness is inclusive.  It allows contradictions.  Traditional formulas for \u2018beings of reason\u2019 are full of contradictions.  After all, they are beings that cannot possibly exist by themselves<\/em>.<\/p>\n\n\n\n

How can a negation exist without the reversal of a real being?  Yet, these non-existents may be regarded in the manner of being.  They may take on a life of their own.<\/p>\n\n\n\n

0110 How does this happen?<\/p>\n\n\n\n

A relation (in thirdness) becomes the basis on which \u2018what it ought to be\u2019 takes on the character of secondness<\/em>.  \u2018What is\u2019, the encountered being, takes on the character of firstness.  For example, negation2a<\/sub> arises from a reversal of the potential of the encountered being2a<\/sub><\/em>.  \u2018The reversed encountered being\u2019 goes with \u2018effect\u2019.  Negation is projected as a \u2018cause\u2019.<\/p>\n\n\n\n

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

0111 Implicit abstraction expresses the whole judgment<\/em> in the slot designated 2a (real being)<\/em>.  Hand and hand-speech talk image and point to an action that may be attributed to a judgment<\/em>.  The result may be a grammatically correct, yet nonsensical, statement.  The action… um…the statement2a<\/sub> is what2a<\/sub> the judgment2c<\/sub> stands for.  But, the judgment cannot be pictured or indicated in hand talk.<\/p>\n\n\n\n

Explicit abstraction places an element of judgment <\/em>in the slot designated 2a (real being)<\/em>.  Why is this so?  Spoken words are symbols.  Symbols are placeholders in a system of differences.  So the whole judgment becomes an order composed of particular elements<\/em>.  Each element may (or may not) get a label.<\/p>\n\n\n\n

0112 Suarez\u2019s claims<\/em> imbue the element of \u2018what it ought to be\u2019<\/em> with secondness (the realm of actuality).  Negations, privations, relations and self-contradictions<\/em> may now be examined as if they were real beings<\/em>.  At the same time, the real being<\/em> falls into the background,<\/em> without a label.  The real being<\/em> becomes an element that is hidden by Suarez\u2019s definition of a \u2018being of reason\u2019<\/em>.<\/p>\n\n\n\n

Suarez\u2019s explicit abstraction<\/em> may now enter the slot designated 2a (real being)<\/em>, without regard to the other elements<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":"

0093 Shall I tell the fable of the big rat? 0094 Before the first singularity, our Paleolithic ancestors lived in bands that occasionally congregated into tribes.  A lot was accomplished in the apparent chaos of tribal song-fests.  It was during such a gathering that Running Goat was given new parents.  He was a strapping youth, but he needed guidance.  His father […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[417],"tags":[],"class_list":["post-10472","post","type-post","status-publish","format-standard","hentry","category-book-review"],"yoast_head":"\nLooking at Daniel Novotny\u2019s Book (2013) "Ens Rationis from Suarez to Caramuel"(Part 9 of 19) - An Archaeology of the Fall<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.raziemah.com\/blog\/?p=10472\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Looking at Daniel Novotny\u2019s Book (2013) "Ens Rationis from Suarez to Caramuel"(Part 9 of 19) - 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