{"id":10510,"date":"2026-05-11T08:00:00","date_gmt":"2026-05-11T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=10510"},"modified":"2025-11-08T16:06:49","modified_gmt":"2025-11-08T16:06:49","slug":"looking-at-daniel-novotnys-book-2013-ens-rationis-from-suarez-to-caramuelpart-17-of-19","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=10510","title":{"rendered":"Looking at Daniel Novotny\u2019s Book (2013) “Ens Rationis from Suarez to Caramuel”(Part 17 of 19)"},"content":{"rendered":"\n

0214 Whoa!  Who would have expected that?<\/p>\n\n\n\n

0215 The being of reason is still the other element in the dyad of actuality in the content level2a<\/sub><\/em>.  As such, it accounts for \u2018the original element in the dyad of actuality, the encountered being2a<\/sub>\u2019.<\/p>\n\n\n\n

The encountered being2a<\/sub> is a language-event that stimulates the efficient intellect2b<\/sub> to produce this particular type of account2a<\/sub>, in the process of constructing a content-level nested form<\/em>.<\/p>\n\n\n\n

The beingin_reason<\/sup>2a<\/sub> is composed of actualities that contradict.   It emerges within the efficient intellect2b<\/sub> from the potential of intrinsic unity1b<\/sub><\/em>.<\/p>\n\n\n\n

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

0216 At this point, I return to Novotny\u2019s summary of Caramuel (Chapter 8; Section B).<\/p>\n\n\n\n

0217 What are the causes of \u2018beings of reason\u2019?<\/p>\n\n\n\n

CC1: Language is the (efficient) cause of extrinsically united, self-contradictory objects (\u2018beings of reason\u2019).<\/p>\n\n\n\n

CC2: If anything, language is the (efficient) cause of the (intellect seeing \u2018beings of reason\u2019 as) intrinsic unification.<\/p>\n\n\n\n

CC3: If anything, God (efficiently) causes the \u2018essence\u2019 of the intrinsic unity (exhibited by beings of reason within the intellect).<\/p>\n\n\n\n

CC4: If anything, intrinsically united \u2018beings of reason\u2019 have no formal or material causes.  They may have exemplar or final causes.<\/p>\n\n\n\n

0218 To me, the depicted model captures all these causes.  The efficient intellect2b<\/sub> decodes a linguistic statement2a<\/sub>, producing a being of reason2a<\/sub> that depicts contradicting actualities as a single (contradiction-filled) actuality2a<\/sub><\/em>.  This actuality is then situated by the potential for intrinsic unity1b<\/sub><\/em>.  This potential1b<\/sub> underlies the efficient intellect2b<\/sub> within the normal context of situational reason3b<\/sub>.<\/p>\n\n\n\n

0219 Notably, Caramuel\u2019s causes call to mind one of Hurtado\u2019s causes:<\/p>\n\n\n\n

H2C9: \u2018Beings of reason\u2019 can be made through the simple apprehension of unity between incompatible items.<\/p>\n\n\n\n

This suggests that the entire process is experienced as simple apprehension.  In modern terms, \u2018beings of reason\u2019 are gestalt experiences.<\/p>\n\n\n\n

0220 What does this imply?<\/p>\n\n\n\n

To Novotny, Caramuel\u2019s perspective tends towards elimination of the term \u2018beings of reason\u2019 from the disciplines of ontology (the study of being) and metaphysics (inquiry into being itself).  After all, the very term \u2018being of reason\u2019 contains a contradiction.  Therefore, it is not subject to the logic of non-contradiction.  Beings that are not subject to the logic of non-contradiction<\/em> cannot be actual.<\/p>\n\n\n\n

0221 Or can they?<\/p>\n\n\n\n

Novotny goes on to say that Caramuel may as well have written this, \u201cDoes it make sense to insist that there are non-existing entities that we treat as if they existed?<\/em>  One would also have to insist that the contrary is true.  Some entities exist that we treat as if they do not exist.\u201d<\/p>\n\n\n\n

0222 To me, that recalls the matrix that has appeared more than once in this work.<\/p>\n\n\n\n

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

0223 What Suarez called \u2018a being of reason\u2019<\/em> fits both entries in the red dashed outline<\/em>.  It fits hand talk as an unreal being (a being that cannot be pointed to).  It fits speech-alone talk as a real nonbeing (a nonbeing that can be thought of as existing).<\/p>\n\n\n\n

0224 How does this work?  Or, how does this not work?<\/p>\n\n\n\n

0225 In hand talk, a real encountered being2a<\/sub> stimulates the efficient intellect.  The efficient intellect produces a being of reason2a<\/sub>, a nonreal being.  This beingin_reason<\/sup>2a<\/sub> exists as a being in the person<\/em>, manifesting itself through fleeting physiological expressions<\/em>. These expressions can be pictured and pointed to.  But, my projected beingin_reason<\/sup>2a<\/sub> cannot be seen by others.  Thus, the beingin_reason<\/sup>2a<\/sub> is a being that cannot be pointed to<\/em>.<\/p>\n\n\n\n

0226 Then, the reckoning2b<\/sub> that produces the beingin_reason<\/sup>2a<\/sub> is judged2c<\/sub>.  This judgment2c<\/sub> is a nonbeing that can be pointed to2c<\/sub><\/em>.<\/p>\n\n\n\n

0227 Why is the judgment2c<\/sub> a real nonbeing?<\/p>\n\n\n\n

It2c<\/sub> yields a hand talk statement that conveys a contradiction2a<\/sub><\/em>.  Two actualities are unified within one actuality.  The single actuality is a contradiction that has no being (existence), but it can be imaged and indicated.  The efficient intellect2b<\/sub> situates the encountered statement2a<\/sub> as an expression of truth2a<\/sub>.  This truth2a<\/sub> is a nonbeing that can be thought of in the manner of being<\/em>.<\/p>\n\n\n\n

0228 This is the nature of implicit abstraction<\/em>.<\/p>\n\n\n\n

0229 In speech-alone talk, a real encountered being2a<\/sub> stimulates the efficient intellect.  The efficient intellect produces a being of reason2a<\/sub>, a real nonbeing.  According to Suarez, this beingin_reason<\/sup>2a<\/sub> is a nonbeing that is thought of in the manner of being (existence)<\/em>.  If it existed, it would exist in the intellect2b<\/sub>.<\/p>\n\n\n\n

I can say this only because I can symbolize the intellect using speech-alone words.  Symbols are placeholders in a system of differences.  Therefore, they do not exist by themselves.  They are nonbeings that cannot be thought of in the manner of being<\/em>.<\/p>\n\n\n\n

0230 With that said, I march on.  \u2018The reckoning that produces the beingin_reason<\/sup>2a<\/sub>\u2019 is judged according to what ought to be defined2c<\/sub><\/em>.  According to Hurtado, the beingin_reason<\/sup>2a<\/sub> is a fiction1b<\/sub>.  This accords with the perspective of true versus false2c<\/sub><\/em>.  According to Caramuel, it2a<\/sub> is a gestalt1b<\/sub> uniting two contradicting actualities2a<\/sub>.  This accords with a perspective of unity versus incoherence2c<\/sub><\/em>.<\/p>\n\n\n\n

0231 Judgment2c<\/sub> supports an unreal being, manifesting as a speech-alone statement, independent of the formal intellect.  That speech-alone statement is encountered as a real being2a<\/sub>, even though it never fully articulates the complete judgment.  I call the process of speaking a judgment: an explicit abstraction2c<\/sub>.<\/p>\n\n\n\n

It2c<\/sub> becomes a speech-alone talk statement2a<\/sub> that forces the intellect2b<\/sub> to do this or that.  Is it fact or fiction?  Is it unity or chaos?  The efficient intellect2b<\/sub> situates the encountered statement2a<\/sub> according to a reigning perspective2c<\/sub>.<\/p>\n\n\n\n

This is the nature of explicit abstraction<\/em>.<\/p>\n\n\n\n

0232 Implicit abstraction belongs to the Lebenswelt that we evolved in<\/em> (as well as our current Lebenswelt).  It is intuitively natural.  Explicit abstraction belongs to our current Lebenswelt<\/em>.  It is often counterintuitive.<\/p>\n\n\n\n

Students should read the concluding chapter of Novotny\u2019s book.<\/p>\n","protected":false},"excerpt":{"rendered":"

0214 Whoa!  Who would have expected that? 0215 The being of reason is still the other element in the dyad of actuality in the content level2a.  As such, it accounts for \u2018the original element in the dyad of actuality, the encountered being2a\u2019. The encountered being2a is a language-event that stimulates the efficient intellect2b to produce this particular type of account2a, in […]<\/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-10510","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 17 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=10510\" \/>\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 17 of 19) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0214 Whoa!  Who would have expected that? 0215 The being of reason is still the other element in the dyad of actuality in the content level2a.  As such, it accounts for \u2018the original element in the dyad of actuality, the encountered being2a\u2019. 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