{"id":11170,"date":"2026-10-19T08:00:00","date_gmt":"2026-10-19T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=11170"},"modified":"2026-09-05T14:52:15","modified_gmt":"2026-09-05T14:52:15","slug":"looking-at-ian-hodders-book-2024-entangled-part-12-of-22","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=11170","title":{"rendered":"Looking at Ian Hodder&#8217;s Book (2024) &#8220;Entangled.&#8221;\u00a0 (Part 12 of 22)"},"content":{"rendered":"\n<p>0138 Now, I consider chapters three and four (C3 and C4) in earnest.<\/p>\n\n\n\n<p>0139 Do humans depend on things (C2)?<\/p>\n\n\n\n<p>Archaeology, unlike many of the contemporary humanities, must reach out to the empirical (or &#8220;natural&#8221; or &#8220;physical and biological&#8221;) sciences in order to figure out how humans convert stuff<sub>2am<\/sub> into artifacts<sub>2af<\/sub>&nbsp; in the normal context of structure<sub>3a<\/sub>, operating on the potential of &#8216;the dispositions of things&#8217;<sub>1a<\/sub>.<\/p>\n\n\n\n<p>0140 Humans depend on things<sub>2a<\/sub> to structure<sub>3a<\/sub> their lives<sub>3b<\/sub> (identities<sub>3b<\/sub>).<\/p>\n\n\n\n<figure class=\"wp-block-image size-full\"><a href=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide36.png\"><img loading=\"lazy\" decoding=\"async\" width=\"540\" height=\"360\" src=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide36.png\" alt=\"\" class=\"wp-image-11171\" srcset=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide36.png 540w, https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide36-300x200.png 300w\" sizes=\"auto, (max-width: 540px) 100vw, 540px\" \/><\/a><\/figure>\n\n\n\n<p>0141 This dependence has a deep evolutionary history.&nbsp; Unfortunately&#8230; or some would say&#8230; fortunately, stone tools serve as archaeological evidence for human entanglement with things.&nbsp;<\/p>\n\n\n\n<p><em>Stone tools<\/em> are <em>the tip of an iceberg<\/em> of <em>adaptive tool-use<\/em>.<\/p>\n\n\n\n<p>If Michael Tomasello is on target in saying that our genus evolves under conditions of <em>obligatory collaborative foraging<\/em> (especially in the span from bipedalism to the domestication of fire), followed by adding <em>obligatory social-circle harmonizing<\/em> (from the domestication of fire to say&#8230; 8800 years ago), then there are <em>two social circles<\/em> strongly concerned with things.&nbsp; These social circles are the team (15) and the community (150).<\/p>\n\n\n\n<p>0142 Razie Mah&#8217;s two-part e-book, <em>Comments on Michael Tomasello&#8217;s Arc of Inquiry (1999-2019)<\/em> serves as a reference.<\/p>\n\n\n\n<p>0143 Our ancestors adapt, not to &#8220;things themselves&#8221;, but to the category-based nested forms that treat things<sub>2a<\/sub> as {matter [substantiating] form}<sub>2a<\/sub>.<\/p>\n\n\n\n<p>0144 Hodder&#8217;s great insight is that things entangle humans in mutual dependencies (C4).<\/p>\n\n\n\n<p>This includes the fact that one thing<sub>2a<\/sub>, such as <em>a composite tool made of stone and wood,<\/em> may depend on many things (C3).&nbsp; A thing may depend on <em>the sequence in which it is made<\/em>.&nbsp; There is an art to structuring<sub>3a<\/sub> a thing<sub>2a<\/sub> according to the dispositions of its ingredients<sub>1a<\/sub>.<\/p>\n\n\n\n<p>0145 Structure<sub>3a<\/sub> is situated by <em>the power<sub>1b<\/sub> to do something based on a principle of unity<sub>2bm<\/sub>. <\/em>&nbsp;<em>That unity<sub>2bm<\/sub><\/em> substantiates <em>the embodiment of a composite tool<sub>2bf<\/sub><\/em>.&nbsp; <em>The form<sub>2bf<\/sub><\/em>&#8220;formalizes&#8221; <em>an identity<sub>3b<\/sub><\/em>.&nbsp; <em>Identity<sub>3b<\/sub><\/em> also applies to <em>the person<sub>3b<\/sub> affiliated with the tool<sub>2bf<\/sub><\/em>.<\/p>\n\n\n\n<p>0146 In order to portray the idea that things depend on things (as well as their dispositions<sub>1a<\/sub>), the author presents Figure 3.2, containing a network of things<sub>2a<\/sub> and qualities<sub>1a<\/sub> associated with wall plaster in the houses at Catal Hoyuk.&nbsp; Here is my reproduction of a portion.<\/p>\n\n\n\n<figure class=\"wp-block-image size-full\"><a href=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide37.png\"><img loading=\"lazy\" decoding=\"async\" width=\"540\" height=\"360\" src=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide37.png\" alt=\"\" class=\"wp-image-11172\" srcset=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide37.png 540w, https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide37-300x200.png 300w\" sizes=\"auto, (max-width: 540px) 100vw, 540px\" \/><\/a><\/figure>\n\n\n\n<p>0147 <em>My selection of items<\/em> emphasizes that one of <em>the functions of plaster as a wall outer layer<\/em> is to support paint that turns the wall white, allowing daylight and moonlight to illuminate living spaces.&nbsp; Each of these items associate to one of the six elements in the two-level interscope of structure<sub>3a<\/sub> and identity<sub>3b<\/sub>.<\/p>\n\n\n\n<p>0148 The two-level interscope is a sensible construction.&nbsp; Sensible construction presumes that a perspective level applies, even though one cannot articulate <em>what the perspective-level may be<\/em>.<\/p>\n\n\n\n<p>Sensible construction resolves a content-level entanglement.<\/p>\n\n\n\n<figure class=\"wp-block-image size-full\"><a href=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide38.png\"><img loading=\"lazy\" decoding=\"async\" width=\"540\" height=\"360\" src=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide38.png\" alt=\"\" class=\"wp-image-11173\" srcset=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide38.png 540w, https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide38-300x200.png 300w\" sizes=\"auto, (max-width: 540px) 100vw, 540px\" \/><\/a><\/figure>\n\n\n\n<p>0149 I want to add two points (O and P).<\/p>\n\n\n\n<p>0150 First (O), the sensible construction involves only implicit abstraction, as opposed to explicit abstraction.&nbsp; Razie Mah&#8217;s <em>Primer on Implicit and Explicit Abstraction<\/em> applies here.&nbsp; Implicit abstraction is an adaptation that exploits two of Peirce&#8217;s three natural signs: <em>icon<\/em> and <em>index<\/em>.<\/p>\n\n\n\n<p>All signs are triadic relations where a sign-vehicle (SV) stands for a sign-object (SO) in regards to a sign-interpretant (SI).&nbsp; <em>Icons<\/em> are natural signs where the sign-object (SO) is based on imagery, similarity, pantomime, and so forth.&nbsp; <em>Indexes<\/em> are natural signs where the sign-object is based on contiguity, indication, pointing, and so forth.&nbsp; <em>Icons and indexes<\/em> associate to <em>implicit abstraction<\/em> because their sign-vehicles appear to image and indicate their referents, even after routinization (which is where the third natural sign, symbol, comes into play.&nbsp; Symbols are natural signs where the sign-object is based on habit, agreement, convention and so on.)<\/p>\n\n\n\n<p>0151 Second, Latin Age scholastics were interested in distinguishing <em>ens reale<\/em> (mind-independent being, associated with things) and <em>ens rationis<\/em> (mind-dependent being, associated with humans).&nbsp; Only in the 1600s, after over three centuries of debate, do the scholastics (who are now labeled &#8220;Baroque&#8221;, because, like late-modern Spain, they ended up &#8220;broke&#8221;) come up with <em>the definition of the sign as a triadic relation<\/em>.&nbsp; Charles Peirce figures out his definition from reading the Baroque scholastics.<\/p>\n\n\n\n<p>The scholastics are of interest because they explicitly distinguished two of the three sign-relations that are contained within a three-level interscope.&nbsp; In particular, the specifying sign-relation (technically called &#8220;specificative extrinsic or intrinsic formal causality&#8221;) associates to sensible construction in the following manner.<\/p>\n\n\n\n<figure class=\"wp-block-image size-full\"><a href=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide39.png\"><img loading=\"lazy\" decoding=\"async\" width=\"540\" height=\"360\" src=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide39.png\" alt=\"\" class=\"wp-image-11174\" srcset=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide39.png 540w, https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide39-300x200.png 300w\" sizes=\"auto, (max-width: 540px) 100vw, 540px\" \/><\/a><\/figure>\n\n\n\n<p>0152 The reference is Razie Mah&#8217;s blog for October 2023, titled <em>Looking at John Deely&#8217;s Book (2010) &#8220;Semiotic Animal&#8221;.<\/em><\/p>\n\n\n\n<p>0153 For the ongoing example, for the households of Catal Hoyuk, <em>plaster and paint<sub>2af<\/sub><\/em> (SV<sub>s<\/sub>) stands for <em>the light of the sun and moon entering the home<sub>2bm<\/sub><\/em> (SO<sub>s<\/sub>) in regards to <em>the identity of the home<sub>3a<\/sub><\/em> <em>operating on &#8216;the power of the surfacing to scatter light through its whiteness&#8217;<sub>1b<\/sub><\/em> (SI<sub>s<\/sub>).<\/p>\n\n\n\n<p>0154 This connection is crucial, because it shows that Hodder&#8217;s thesis has evolutionary roots as deep as hand talk.&nbsp; Hand talk is an adaptation to team activities, particularly in the span from the start of bipedalism to the domestication of fire.&nbsp; This early stage is pre-linguistic because it only allows sensible construction.&nbsp; It operates solely on the basis of specifying sign-relations.<\/p>\n\n\n\n<p>0155 <em>The supposition that words picture or point to their referents<\/em> is so deeply ingrained in the human evolutionary experience, that today, when an inquirer hears the word, &#8220;entanglement&#8221;, the presumption is that <em>the form of the spoken term<sub>2af<\/sub><\/em> (SV<sub>s<\/sub>) stands <em>for a principle that gives unity<sub>2bm<\/sub> to a real embodiment<sub>2bf<\/sub><\/em> (SO<sub>s<\/sub>) in regards to <em>the word&#8217;s identity<sub>3a<\/sub><\/em> operating on <em>the potential of &#8216;the power of the spoken word&#8217;<sub>1b<\/sub> <\/em>(SI<sub>s<\/sub>).<\/p>\n\n\n\n<p>0156 Specifically, the forms of HT, TH, TT and HH dependencies<sub>2af<\/sub> (SV<sub>s<\/sub>) stand for entanglement as a principle of unity<sub>2bm<\/sub> (SO<sub>s<\/sub>) in regards to hominin identity<sub>3a<\/sub> operating on the potential of &#8216;human powers<sub>1b<\/sub> (SI<sub>s<\/sub>).<\/p>\n","protected":false},"excerpt":{"rendered":"<p>0138 Now, I consider chapters three and four (C3 and C4) in earnest. 0139 Do humans depend on things (C2)? Archaeology, unlike many of the contemporary humanities, must reach out to the empirical (or &#8220;natural&#8221; or &#8220;physical and biological&#8221;) sciences in order to figure out how humans convert stuff2am into artifacts2af&nbsp; in the normal context [&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-11170","post","type-post","status-publish","format-standard","hentry","category-book-review"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v28.7 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Looking at Ian Hodder&#039;s Book (2024) &quot;Entangled.&quot;\u00a0 (Part 12 of 22) - 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=11170\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Looking at Ian Hodder&#039;s Book (2024) &quot;Entangled.&quot;\u00a0 (Part 12 of 22) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0138 Now, I consider chapters three and four (C3 and C4) in earnest. 0139 Do humans depend on things (C2)? 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