{"id":10505,"date":"2026-05-12T08:00:00","date_gmt":"2026-05-12T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=10505"},"modified":"2025-11-08T16:04:22","modified_gmt":"2025-11-08T16:04:22","slug":"looking-at-daniel-novotnys-book-2013-ens-rationis-from-suarez-to-caramuelpart-16-of-19","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=10505","title":{"rendered":"Looking at Daniel Novotny\u2019s Book (2013) &#8220;Ens Rationis from Suarez to Caramuel&#8221;(Part 16 of 19)"},"content":{"rendered":"\n<p class=\"has-black-color has-text-color has-link-color wp-elements-48a447e33a29e15bb34fccfa4f48a596\"><a>0197 What next?&nbsp;<\/a><\/p>\n\n\n\n<p>Novotny considers a rather odd Cistercian who distanced himself from all the schools of the Baroque era.&nbsp;&nbsp;Juan Caramuel y Lobkowitz publishes an essay one year before his death in 1682 AD.&nbsp;&nbsp;The work is titled&nbsp;<em>Leptatotos<\/em>, translating as \u201cThe Most Subtle\u201d.&nbsp;&nbsp;This essay contains a discussion on \u2018beings of reason\u2019.<\/p>\n\n\n\n<p class=\"has-vivid-cyan-blue-color has-text-color has-link-color wp-elements-636f23473ef9f66d6d7986e6e4ace75e\">The student should read chapter 8 of Novotny\u2019s text.<\/p>\n\n\n\n<p>0198 Caramuel starts with a list of meanings associated with the term.&nbsp;&nbsp;Or rather, he begins with a pairing of apparent contradictions.<\/p>\n\n\n\n<p>The first pair is active and passive.&nbsp;&nbsp;Active goes with the efficient intellect<sub>2b<\/sub>.&nbsp;&nbsp;Passive goes with the next pair: real and intentional.&nbsp;&nbsp;Real is a product of the intellect that pertains to mind-independent beings or states of being.&nbsp;&nbsp;Intentional goes with the next pair: subjective and objective.&nbsp;&nbsp;Subjective is a state of the subject, that is, the intellect, which is active and dwells on the real.&nbsp;&nbsp;Objective goes with the next pair: impossible and possible.&nbsp;&nbsp;Impossible goes with beings that cannot exist.&nbsp;&nbsp;Possible goes with the next trio: logic, physics and psychics.<\/p>\n\n\n\n<p>To me, this list weirdly echoes&nbsp;<em>the contrast between fact and fiction<\/em>.<\/p>\n\n\n\n<figure class=\"wp-block-image size-full\"><a href=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2025\/11\/Slide39.png\"><img loading=\"lazy\" decoding=\"async\" width=\"600\" height=\"450\" src=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2025\/11\/Slide39.png\" alt=\"\" class=\"wp-image-10506\" srcset=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2025\/11\/Slide39.png 600w, https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2025\/11\/Slide39-300x225.png 300w\" sizes=\"auto, (max-width: 600px) 100vw, 600px\" \/><\/a><\/figure>\n\n\n\n<p>0199 If I go backwards, I start by acknowledging that&nbsp;<em>the possible is not all encompassing<\/em>.&nbsp;&nbsp;I set aside logic (the laws of non-contradiction), physics (the deterministic laws of cause and effect) and psychics (the pursuit of resolving mental contradictions).&nbsp;&nbsp;I consider the impossible.&nbsp;&nbsp;The impossible is&nbsp;<em>a contradiction (a dyad) that cannot reduce to its monadic elements through logic, physics or mental gymnastics<\/em>.<\/p>\n\n\n\n<p>0200&nbsp;<em>The impossible<\/em>&nbsp;and&nbsp;<em>the possible<\/em>&nbsp;then flow into the objective.&nbsp;&nbsp;The term \u201cobjective\u201d indicates&nbsp;<em>an object within the intellect<\/em>.&nbsp;&nbsp;It does not reduce to the subjective.&nbsp;&nbsp;The \u2018subjective\u2019 is&nbsp;<em>whatever is going on in the subject<\/em>.&nbsp;&nbsp;For moderns, the subject may reduce to neurophysiological dynamics.&nbsp;&nbsp;But, the object cannot be reduced.&nbsp;&nbsp;The object belongs to a sign, a non-reducible triadic relation.<\/p>\n\n\n\n<p>0201&nbsp;<em>The objective<\/em>&nbsp;and&nbsp;<em>the subjective<\/em>&nbsp;then flow into&nbsp;<em>the intentional<\/em>.&nbsp;&nbsp;The term, \u201cintentional\u201d, contrasts with the term, \u201creal\u201d.<\/p>\n\n\n\n<p>To me, these terms point to&nbsp;<em>the dyad of actuality in the content-level nested form<\/em>.&nbsp;&nbsp;\u201cReal\u201d describes&nbsp;<em>the encountered being<sub>2a<\/sub><\/em>.&nbsp;&nbsp;A \u2018real being\u2019 is&nbsp;<em>being thought of in the manner of being<\/em>.&nbsp;&nbsp;&#8220;Intentional&#8221; describes&nbsp;<em>what is imputed to the real being<sub>2a<\/sub><\/em>.&nbsp;&nbsp;The efficient intellect<sub>2b<\/sub>&nbsp;projects \u2018a being of reason (or a decoded version of a speech-alone statement)<sub>2a<\/sub>\u2019 in order to grasp&nbsp;<em>what is happening<sub>3a<\/sub><\/em>&nbsp;and&nbsp;<em>the potential underlying the encountered being<sub>1a<\/sub><\/em>.<\/p>\n\n\n\n<p>0202 The intentional and real then flow into the passive.&nbsp;&nbsp;The term \u201cpassive\u201d seems odd, because it corresponds to \u2018the machinations of the active efficient intellect\u2019.&nbsp;&nbsp;Just as a dancer feels that the music moves her, not the other way around, the efficient intellect generates its content-level nested forms in response to an encounter that cannot easily be ignored.&nbsp;&nbsp;Indeed, sometimes the efficient intellect does so mindlessly.<\/p>\n\n\n\n<p>0203 So what is a \u2018being of reason\u2019?<\/p>\n\n\n\n<p>CN1: In its proper sense, a being of reason is objective and impossible.<\/p>\n\n\n\n<p>That means the flow is from passive, into intentional, into objective, then into impossible.&nbsp;&nbsp;<\/p>\n\n\n\n<p>This makes me consider&nbsp;<em>what is impossible<\/em>.&nbsp;&nbsp;<em>Impossible<\/em>&nbsp;contrasts with&nbsp;<em>possible<\/em>.&nbsp;&nbsp;The possible flows into logic, physics and psychics.&nbsp;&nbsp;These fields apply the logic of non-contradiction to various topics.<\/p>\n\n\n\n<p>So&nbsp;<em>what is impossible<\/em>&nbsp;defies&nbsp;<em>all methods to resolve contradictions<\/em>.&nbsp;&nbsp;<em>The impossible<\/em>&nbsp;is&nbsp;<em>a contradiction (a bound dyad) that cannot be reduced to its monadic elements through logic, physics or rationalizations<\/em>.<\/p>\n\n\n\n<p>0204 Caramuel loved to coin new words.&nbsp;&nbsp;He fashioned the word \u201cincompossible\u201d to label&nbsp;<em>this particular type of contradiction<\/em>.&nbsp;&nbsp;<em>An incompossible actuality<\/em>&nbsp;cannot be reduced to&nbsp;<em>its underlying potentials<\/em>.<\/p>\n\n\n\n<p>So what does Caramuel say?<\/p>\n\n\n\n<p>CN2: If anything, a being of reason is self-contradictory.&nbsp;&nbsp;It is the extrinsic or intrinsic union of incompatible things.<\/p>\n\n\n\n<p>0205 How can this happen?&nbsp;&nbsp;What causes this union?<\/p>\n\n\n\n<p>CC1: Language (talk) is the efficient cause of extrinsically united self-contradictory objects.<\/p>\n\n\n\n<p>CN3: There are no intrinsically united self-contradictory beings of reason.<\/p>\n\n\n\n<p>CN4: There are extrinsically united self-contradictory beings of reason.<\/p>\n\n\n\n<p>CN5: Extrinsically united self-contradictions (beings of reason) are real beings.<\/p>\n\n\n\n<p>0206 What is going on?<\/p>\n\n\n\n<p>0207 Like Hurtado, Mastri and Belluto, Caramuel transforms Suarez\u2019s original Baroque scholastic interscope by introducing a new perspective.&nbsp;&nbsp;This perspective values unity over division.&nbsp;&nbsp;<em>This type of perspective<\/em>&nbsp;could account for a&nbsp;<em>chimera<\/em>, an imaginary animal stitched together from parts of real animals.&nbsp;&nbsp;For example, the Greek Chiron is half-man and half-horse.&nbsp;&nbsp;Hold the pieces close enough together and they will attach to one another.<\/p>\n\n\n\n<p>Caramuel\u2019s perspective shifts the situation.&nbsp;&nbsp;With Suarez, situational reason relies on the potential of realness.&nbsp;&nbsp;For Hurtado, and later, Mastri and Belluto, situational reason works with the possibilities inherent in fact versus fiction.&nbsp;&nbsp;For Caramuel, situational reason deals with&nbsp;<em>the possibility that contradictions can co-exist in the realm of actuality<\/em>.&nbsp;&nbsp;This potential defines the impossible.<\/p>\n\n\n\n<figure class=\"wp-block-image size-full\"><a href=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2025\/11\/Slide40.png\"><img loading=\"lazy\" decoding=\"async\" width=\"600\" height=\"450\" src=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2025\/11\/Slide40.png\" alt=\"\" class=\"wp-image-10507\" srcset=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2025\/11\/Slide40.png 600w, https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2025\/11\/Slide40-300x225.png 300w\" sizes=\"auto, (max-width: 600px) 100vw, 600px\" \/><\/a><\/figure>\n\n\n\n<p>0208 Two contradicting actualities are linked \u2014 through linguistic expression \u2014 into a single actuality<sub>2a<\/sub>.&nbsp;&nbsp;The linguistic expression occupies the slot designated for a real encountered being<sub>2a<\/sub>.&nbsp;&nbsp;The linguistic expression is decoded into a living contradiction<sub>2a<\/sub>.&nbsp;&nbsp;The efficient intellect projects this living contradiction<sub>2a<\/sub>&nbsp;\u2014 a being of reason<sub>2a<\/sub>&nbsp;\u2014 as&nbsp;<em>the remaining element in the content-level dyad of actuality<\/em>.&nbsp;&nbsp;The being of reason<sub>2a<\/sub>&nbsp;accounts for the encountered linguistic statement<sub>2a<\/sub>.<\/p>\n\n\n\n<p>0209 The efficient intellect<sub>2a<\/sub>&nbsp;can only employ this projection<sub>2a<\/sub>&nbsp;within&nbsp;<em>a formal intellect<sub>2b<\/sub>&nbsp;that values unity over division or structure over chaos<\/em>.&nbsp;&nbsp;In modern terms, this formal intellect seeks gestalt.<\/p>\n\n\n\n<p>0210 Here is Caramuel\u2019s argument as an interscope:<\/p>\n\n\n\n<figure class=\"wp-block-image size-full\"><a href=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2025\/11\/Slide41.png\"><img loading=\"lazy\" decoding=\"async\" width=\"600\" height=\"450\" src=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2025\/11\/Slide41.png\" alt=\"\" class=\"wp-image-10508\" srcset=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2025\/11\/Slide41.png 600w, https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2025\/11\/Slide41-300x225.png 300w\" sizes=\"auto, (max-width: 600px) 100vw, 600px\" \/><\/a><\/figure>\n\n\n\n<p>0211 Three surprises come to the fore.<\/p>\n\n\n\n<p>First,&nbsp;<em>Caramuel\u2019s model<\/em>&nbsp;applies to&nbsp;<em>any fully linguistic way of talking<\/em>.&nbsp;&nbsp;<em>Two contradictory items<\/em>&nbsp;may be united only through&nbsp;<em>grammar<\/em>.&nbsp;&nbsp;<em>Grammar<\/em>&nbsp;consists of&nbsp;<em>operations within a symbolic order<\/em>.&nbsp;&nbsp;This applies to hand talk, hand-speech talk and speech-alone talk.&nbsp;&nbsp;Therefore, Caramuel\u2019s model transcends the differences between&nbsp;<em>the Lebenswelt that we evolved in<\/em>&nbsp;and&nbsp;<em>our current Lebenswelt<\/em>.<\/p>\n\n\n\n<p>Second, Caramuel\u2019s model applies to&nbsp;<em>modern theories of gestalt and cognitive association<\/em>.&nbsp;&nbsp;Humans can discern a white horse in a snowy field.&nbsp;&nbsp;Humans can imagine a mythical creature that has the torso of a man and the body of the horse.<\/p>\n\n\n\n<p>Third, Caramuel explicitly recovers&nbsp;<em>the part of judgment<sub>2c<\/sub>&nbsp;that Suarez ignores and Hurtado Mastri and Belluto do not include<\/em>.&nbsp;&nbsp;\u201cIt is\u201d is&nbsp;<em>a linguistic statement that expresses a self-contradiction<\/em>.<\/p>\n\n\n\n<p>0212 Caramuel answers the question originally posed by Suarez: What are the causes, natures and divisions of beings of reason?&nbsp;&nbsp;He does this by altering the definition of a \u2018being of reason\u2019 into&nbsp;<em>something that Suarez would not recognize<\/em>:<\/p>\n\n\n\n<p>0213 A \u2018being of reason\u2019 is&nbsp;<em>an extrinsic, linguistically formulated,&nbsp;self-contradiction that is thought of in the manner of an intrinsic unity<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>0197 What next?&nbsp; Novotny considers a rather odd Cistercian who distanced himself from all the schools of the Baroque era.&nbsp;&nbsp;Juan Caramuel y Lobkowitz publishes an essay one year before his death in 1682 AD.&nbsp;&nbsp;The work is titled&nbsp;Leptatotos, translating as \u201cThe Most Subtle\u201d.&nbsp;&nbsp;This essay contains a discussion on \u2018beings of reason\u2019. The student should read chapter [&hellip;]<\/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-10505","post","type-post","status-publish","format-standard","hentry","category-book-review"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.5 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Looking at Daniel Novotny\u2019s Book (2013) &quot;Ens Rationis from Suarez to Caramuel&quot;(Part 16 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=10505\" \/>\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) &quot;Ens Rationis from Suarez to Caramuel&quot;(Part 16 of 19) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0197 What next?&nbsp; Novotny considers a rather odd Cistercian who distanced himself from all the schools of the Baroque era.&nbsp;&nbsp;Juan Caramuel y Lobkowitz publishes an essay one year before his death in 1682 AD.&nbsp;&nbsp;The work is titled&nbsp;Leptatotos, translating as \u201cThe Most Subtle\u201d.&nbsp;&nbsp;This essay contains a discussion on \u2018beings of reason\u2019. 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