{"id":11211,"date":"2026-10-09T08:00:00","date_gmt":"2026-10-09T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=11211"},"modified":"2026-09-05T15:13:26","modified_gmt":"2026-09-05T15:13:26","slug":"looking-at-ian-hodders-book-2024-entangled-part-20-of-22","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=11211","title":{"rendered":"Looking at Ian Hodder&#8217;s Book (2024) &#8220;Entangled.&#8221;\u00a0 (Part 20 of 22)"},"content":{"rendered":"\n<p>0261 In the e-work, <em>The First Singularity and Its Fairy Tale Trace<\/em> (2012), Razie Mah proposes that the late Neolithic is subject to two trends.&nbsp; The first is material and associates to the domestication of plants and animals.&nbsp; The second is semiotic and associates to a transition from hand-speech to speech-alone talk, initiated by the Ubaid of southern Mesopotamia.<\/p>\n\n\n\n<p>To date (2026), archaeologists have focused only on the first trend.&nbsp; They are not even aware of the latter trend, even as a possibility.<\/p>\n\n\n\n<p>0262 Why is this the case?<\/p>\n\n\n\n<p>0263 As previously mentioned, Hegel&#8217;s thing entangles Marxist matter and the confounding resolves into a thesis and an antithesis for modern social science.<\/p>\n\n\n\n<p>Here is a diagram of the confounding.<\/p>\n\n\n\n<figure class=\"wp-block-image size-full\"><a href=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide61.png\"><img loading=\"lazy\" decoding=\"async\" width=\"540\" height=\"360\" src=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide61.png\" alt=\"\" class=\"wp-image-11212\" srcset=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide61.png 540w, https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide61-300x200.png 300w\" sizes=\"auto, (max-width: 540px) 100vw, 540px\" \/><\/a><\/figure>\n\n\n\n<p>0264 <em>The resolution of this confounding<\/em> turns into <em>the two limits of an Overton window<\/em> for <em>the positivist social sciences<\/em> during <em>the entire twentieth century<\/em>.&nbsp;<\/p>\n\n\n\n<figure class=\"wp-block-image size-full\"><a href=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide62.png\"><img loading=\"lazy\" decoding=\"async\" width=\"540\" height=\"360\" src=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide62.png\" alt=\"\" class=\"wp-image-11213\" srcset=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide62.png 540w, https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide62-300x200.png 300w\" sizes=\"auto, (max-width: 540px) 100vw, 540px\" \/><\/a><\/figure>\n\n\n\n<p>0265 <em>The Hegelian thing<\/em> addresses <em>adaptations in the style of social constructions<\/em>.&nbsp; The emphasis is on symbolism.&nbsp; For example, a display of a recovered skull is labeled, &#8220;symbolic&#8221;, by many social scientists.<\/p>\n\n\n\n<p><em>The Marxist thing<\/em> addresses <em>adaptations in the style of sensible construction<\/em>.&nbsp; The emphasis is on dependencies, human-thing, thing-thing, thing-human and human-human.<\/p>\n\n\n\n<p>0266 As far as I can see, Hodder&#8217;s work runs between these two end-posts.<\/p>\n\n\n\n<p>0267 Are <em>human conditions<\/em> substantiated by <em>way of spiritual or material arrangements?<\/em> &nbsp;<\/p>\n\n\n\n<p>Hegel says spiritual.&nbsp; Marx says material.<\/p>\n\n\n\n<p>0268 <em>Hegel&#8217;s and Marx&#8217;s things<\/em> are <em>reifications of fully triadic category-based nested forms<\/em>.&nbsp; <em>The normal context<sub>3<\/sub> and potential<sub>1<\/sub><\/em> are set as <em>matter<sub>2m<\/sub><\/em>.&nbsp; <em>The actuality<sub>2<\/sub><\/em> serves as <em>form<sub>2f<\/sub><\/em>.&nbsp; Since the category-based nested form for each thing is different, the human conditions<sub>2f<\/sub> are distinct, yet&#8230; may I say?&#8230; bound to one another.<\/p>\n\n\n\n<figure class=\"wp-block-image size-full\"><a href=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide63.png\"><img loading=\"lazy\" decoding=\"async\" width=\"540\" height=\"360\" src=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide63.png\" alt=\"\" class=\"wp-image-11214\" srcset=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide63.png 540w, https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide63-300x200.png 300w\" sizes=\"auto, (max-width: 540px) 100vw, 540px\" \/><\/a><\/figure>\n\n\n\n<p>0269 <em>The spirit<sub>3<\/sub> operating on the potential of &#8216;synthesis&#8217;<sub>1<\/sub><\/em> as matter [(thwarts) the continuation of] <em>the dyad of thesis in perpetual conflict with antithesis<sub>2<\/sub><\/em> as form.<\/p>\n\n\n\n<p><em>The system<sub>3<\/sub> operating on the potential of &#8216;(thwarting) synthesis&#8217;<sub>1<\/sub><\/em> as matter [maintains] entrapment in <em>the condition where thesis and antithesis are never allowed to end<sub>2<\/sub><\/em> as form.<\/p>\n\n\n\n<p>0270 If <em>Hegel&#8217;s and Marx&#8217;s things<\/em> constitute one&#8217;s perception of <em>what the noumenon must be,<\/em> then <em>that perception<\/em> will influence <em>what one observes and measures<\/em>.<\/p>\n\n\n\n<p>0271 The Positivist&#8217;s judgment is foundational for science, as discussed in Razie Mah&#8217;s four part e-book, <em>Biosemiotics as Noumenon<\/em>.&nbsp; The Positivist&#8217;s judgment contains three elements: <em>what is,<\/em> <em>what ought to be<\/em> and <em>relation<\/em>.<\/p>\n\n\n\n<p>0272 Here is a picture of <em>what is<\/em> for the Positivist&#8217;s judgment.<\/p>\n\n\n\n<figure class=\"wp-block-image size-full\"><a href=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide64.png\"><img loading=\"lazy\" decoding=\"async\" width=\"540\" height=\"360\" src=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide64.png\" alt=\"\" class=\"wp-image-11215\" srcset=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide64.png 540w, https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide64-300x200.png 300w\" sizes=\"auto, (max-width: 540px) 100vw, 540px\" \/><\/a><\/figure>\n\n\n\n<p>0273 I now ask, &#8220;What happens when <em>the Overton window anchored by Hegel&#8217;s thing and Marx&#8217;s thing<\/em> characterizes <em>what the noumenon must be?<\/em>&#8220;<\/p>\n\n\n\n<p>0274 Obviously, the researcher will look for <em>particular types of phenomena<\/em>.<\/p>\n\n\n\n<p>For example, in an archaeological excavation, if material artifacts do not change over time, then the anthropologist will build models based on a system<sub>3<\/sub> that excludes the potential of &#8216;synthesis&#8217;<sub>1<\/sub>.<\/p>\n\n\n\n<p>If the anthropologist excavates phenomena that change over time, then models will reflect changes in outlook<sub>3<\/sub>, attitude<sub>3<\/sub> and so forth.<\/p>\n\n\n\n<p>0275 Consequently, I suspect that <em>Hodder&#8217;s book<\/em> attempts to portray <em>a noumenon,<\/em> with the goal of influencing which <em>phenomena<\/em> become salient during archaeological excavations.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>0261 In the e-work, The First Singularity and Its Fairy Tale Trace (2012), Razie Mah proposes that the late Neolithic is subject to two trends.&nbsp; The first is material and associates to the domestication of plants and animals.&nbsp; The second is semiotic and associates to a transition from hand-speech to speech-alone talk, initiated by the [&hellip;]<\/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-11211","post","type-post","status-publish","format-standard","hentry","category-unveiling-words"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v28.4 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Looking at Ian Hodder&#039;s Book (2024) &quot;Entangled.&quot;\u00a0 (Part 20 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=11211\" \/>\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) 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