{"id":10502,"date":"2026-05-13T08:00:00","date_gmt":"2026-05-13T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=10502"},"modified":"2025-11-08T16:00:44","modified_gmt":"2025-11-08T16:00:44","slug":"looking-at-daniel-novotnys-book-2013-ens-rationis-from-suarez-to-caramuelpart-15-of-19","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=10502","title":{"rendered":"Looking at Daniel Novotny\u2019s Book (2013) “Ens Rationis from Suarez to Caramuel”(Part 15 of 19)"},"content":{"rendered":"\n

0182 In Chapter 7; Section A; Part 1, Novotny uses the word \u201creal\u201d for \u201cfact\u201d.  This is curious.  In Hurtado\u2019s (explicitly abstract) model, situational potential is fact versus fiction1b<\/sub><\/em>.  In contrast, the situational potential in implicit abstraction is realness1b<\/sub><\/em>.<\/p>\n\n\n\n

0183 Even more revealing is the terminus of the reflective act2c<\/sub><\/em>.<\/p>\n\n\n\n

For Hurtado, the reflective act arrives at true, as opposed to false, premises.  This includes the identification of a statement as fiction<\/em>.  The identification must be regarded as true, even though the statement itself is fiction.<\/p>\n\n\n\n

0184 How does this work?<\/p>\n\n\n\n

An encountered explicit abstraction2a<\/sub><\/em> triggers action by the efficient intellect2b<\/sub><\/em>.  I suppose that one could say that the being of reason2a<\/sub><\/em> arises from the potential of<\/em> whatever processes a speech-alone statement1a<\/sub><\/em>.  It could be the potential of automatic decoding1a<\/sub><\/em>.  Or it could exist as an object2a<\/sub> that necessarily fits the normal context of \u2018this must be a proposition\u20193a<\/sub><\/em>.<\/p>\n\n\n\n

0185 I suggest that the encountered explicit abstraction2a<\/sub><\/em> could also be called \u201can extrinsic denomination2a<\/sub>\u201d<\/em>.  Originally, the latter term<\/em> suggests that all beings of reason2a<\/sub><\/em> are somehow pegged to encountered real beings2a<\/sub>.  This accords to that intuition.<\/p>\n\n\n\n

0186 However, look at the term closely.  \u201cExtrinsic\u201d means from outside the intellect of the subject<\/em>.  It could also mean from outside the subject<\/em>.  \u201cDenomination\u201d means to apply a name or value to this or that<\/em>.  A spoken proposition2a<\/sub><\/em>could fit the bill.<\/p>\n\n\n\n

0187 So the idea of extrinsic denomination<\/em> could shift, from an image where <\/em>beings of reason are tags on encountered forms2a<\/sub> or acts of reason2a<\/sub><\/em> to a picture where <\/em>beings of reason are decoded versions of propositions that are spoken to me2a<\/sub><\/em>.<\/p>\n\n\n\n

With that shift, spoken statements2a<\/sub><\/em> (one element in the content-level actuality) may trigger the efficient intellect2b<\/sub> to produce a being of reason2a<\/sub><\/em> (the other element of the dyad) that is virtually proper<\/em> (truly defined)2c<\/sub> and appropriate<\/em>(factually reckoned)2b<\/sub>.  Such objects must already reside in the vocabularies of the efficient2b<\/sub> and formal2c<\/sub> intellects, even though only the occasion of the encountered speech-alone statements2a<\/sub><\/em> makes them actual.<\/p>\n\n\n\n

0188 This scenario matches Mastri\u2019s and Belluto\u2019s fourth claim:<\/p>\n\n\n\n

MBN4: Before they are actual objects of the intellect, beings of reason exist as virtual and potential objects.<\/p>\n\n\n\n

Yet, they do not exist as actual or possible real beings.<\/p>\n\n\n\n

MBN5: Beings of reason cannot exist in actual reality.<\/p>\n\n\n\n

However, they fill a slot in the realm of actuality.  Consequently…<\/p>\n\n\n\n

MBN6: Beings of reason are not pure nothingness.<\/p>\n\n\n\n

0189 By filling in the empty slot of the dyad of actuality2a<\/sub>, the efficient intellect2b<\/sub> imposes a being of reason2a<\/sub> into the content-level nested form.   This being of reason2a<\/sub> will get classified as fact or fiction1b<\/sub>, depending on the situation3b<\/sub>. However, the default situation is real, so:<\/p>\n\n\n\n

0190 MBN7: Beings of reason are thought of in the manner of facts (true and real beings), even though they may be fiction.<\/p>\n\n\n\n

This implies that facts are not beings of reason.  Beings of reason are fictional, even though they may be regarded as facts.  Once the formal intellect ascertains that a beingin_reason<\/sup>2a<\/sub> is fiction, then the situation changes, and the efficient intellect may now grasp the being of reason2a<\/sub> as fiction1b<\/sub>.<\/p>\n\n\n\n

(Perhaps, this goes with the fact that Cervantes published Don Quixote<\/em>, the first fictional novel of the Age of Ideas,<\/em> in Spanish in 1607 AD.)<\/p>\n\n\n\n

0191 MBN8: The formal intellect may reflexively (or reflectively) think of \u2018beings of reason\u2019 as \u2018fictions\u2019.<\/p>\n\n\n\n

The formal intellect2c<\/sub> does this through analogy: Beings of reason are to thought<\/em> as beings are to existence<\/em>.<\/p>\n\n\n\n

MBN9: Beings of reason exist (are beings) in an analogical sense of existence (being).<\/p>\n\n\n\n

0192 What does this imply?<\/p>\n\n\n\n

Novotny sums it up.  Mastri\u2019s and Belluto\u2019s treatment is more mature than Suarez\u2019s set up.<\/p>\n\n\n\n

0193 The question is: Why?<\/p>\n\n\n\n

Mastri and Belluto run Suarez\u2019s thought experiment.  They take Hurtado\u2019s perspective, valuing true over false, and arrive at a similar entanglement with fact and fiction.  Yet, Mastri and Belluto re-work Hurtado\u2019s jarring change of perspective<\/em> and re-establish the importance of the \u2018being of reason\u2019:<\/p>\n\n\n\n

The beingin_reason<\/sup> is important because it allows the formal intellect<\/em> to identify it as fiction,<\/em> thereby arriving at a truth<\/em>. That truth is not available to fact, which is already true.<\/p>\n\n\n\n

0194 In their narrative arc, the being of reason2a<\/sub> is transcribed into a type of decoded statement2a<\/sub><\/em>.  The beingin_reason<\/sup>2a<\/sub>is a decoded statement that will be classified as fiction, even though, at first, the efficient intellect2b<\/sub> grasps it as fact<\/em>.  When the formal intellect2c<\/sub> discerns the decoded statement2a<\/sub> as false, it2c<\/sub> arrives at a truth: This reckoning2b<\/sub> is false2c<\/sub>, so it must situate2b<\/sub> a fiction1b<\/sub>.<\/p>\n\n\n\n

The situation changes.  Once the decoded statement2a<\/sub> is labeled a \u2018being of reason2a<\/sub>\u2019, the efficient intellect may grasp the decoded statement2a<\/sub> as fiction and truthfully entertain its falsehood.<\/p>\n\n\n\n

0195 Mastri\u2019s and Belluto\u2019s perspective2c<\/sub> looks like this:<\/p>\n\n\n\n

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

0196 Amazingly, the Baroque scholastics arrive at a counterpoint to the emerging Age of Ideas<\/em>.  The Age of Ideas<\/em>theorizes how facts produce true definitions.  The Baroque scholastics discover how fictions are false, until the moment that the formal intellect recognizes them as false<\/em>.  Then, that recognition introduces truth.  So, now a beingin_reason<\/sup> may be regarded as fact in a situation conditioned by a truthful acknowledgment of fiction<\/em>.<\/p>\n\n\n\n

As such, Mastri and Belluto (as well as other Baroque scholastics) justify modern literature as written words that are false unless regarded as fiction<\/em>.  They do so before modern literature is written.  Who could anticipate that?  Is the Age of Ideas<\/em> also the Age of Fiction?<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

0182 In Chapter 7; Section A; Part 1, Novotny uses the word \u201creal\u201d for \u201cfact\u201d.  This is curious.  In Hurtado\u2019s (explicitly abstract) model, situational potential is fact versus fiction1b.  In contrast, the situational potential in implicit abstraction is realness1b. 0183 Even more revealing is the terminus of the reflective act2c. For Hurtado, the reflective act arrives at true, as opposed to false, […]<\/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-10502","post","type-post","status-publish","format-standard","hentry","category-unveiling-words"],"yoast_head":"\nLooking at Daniel Novotny\u2019s Book (2013) "Ens Rationis from Suarez to Caramuel"(Part 15 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=10502\" \/>\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 15 of 19) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0182 In Chapter 7; Section A; Part 1, Novotny uses the word \u201creal\u201d for \u201cfact\u201d.  This is curious.  In Hurtado\u2019s (explicitly abstract) model, situational potential is fact versus fiction1b.  In contrast, the situational potential in implicit abstraction is realness1b. 0183 Even more revealing is the terminus of the reflective act2c. 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