{"id":11316,"date":"2026-11-07T08:00:00","date_gmt":"2026-11-07T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=11316"},"modified":"2026-09-05T18:40:35","modified_gmt":"2026-09-05T18:40:35","slug":"looking-at-alva-noes-book-2023-entanglement-part-19-of-24","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=11316","title":{"rendered":"Looking at Alva Noe&#8217;s Book (2023) &#8220;Entanglement&#8221;\u00a0 (Part 19 of 24)"},"content":{"rendered":"\n<p>0238 One implication is that philosophy and art answer a call that is not addressed by identity<sub>3b<\/sub> and structure<sub>3a<\/sub>.&nbsp; Identity<sub>3b<\/sub> and structure<sub>3a<\/sub> are relevant to social science and natural philosophy, whose subject matter are the big and the little noumenon, respectively.<\/p>\n\n\n\n<p>0239 Chapter seven is titled, &#8220;Fragile Bodies&#8221;. &nbsp;Section one (S1C7, &#8220;Here We Are in Team Colors&#8221;) opens with the contrast between the Frenchman, Rene Descartes (1596-1650) and the Italian, Giambattista Vico (1668-1744).&nbsp; Descartes&#8217; masterwork, <em>Discourse on Method,<\/em> is published in 1637, followed by <em>Meditations on First Philosophy<\/em> in 1641.&nbsp; Vico&#8217;s masterwork, <em>The First New Science,<\/em> is published in 1725.&nbsp;<\/p>\n\n\n\n<p>0240 Perhaps, the distinction resides in the lifespan rather than the nationality.&nbsp; Descartes is regarded as one of the mechanical philosophers who founded the natural sciences&#8230; er&#8230; the Positivist&#8217;s judgment.&nbsp; Vico tends to be ignored, for no other reason than he is&#8230; you know&#8230; a citizen of a nation populated with highly voluble and passionate folk who love their shopworn rituals.<\/p>\n\n\n\n<p>0241 However, there is an interesting thread running through the author&#8217;s discussion.&nbsp; What is the thread?&nbsp; It is not that Descartes is wrong about the mind and body as a little noumenon, where the mind<sub>2am<\/sub> is like matter and the body is like form<sub>2af<\/sub>.&nbsp; Certainly, the human can be regarded, by natural science, as a thing<sub>2a<\/sub>.&nbsp; Rather, it is that the form<sub>2af<\/sub> of the human, however one regards the matter, is entangled in a principle of unity<sub>2bm<\/sub>, that is artistically on display in sports, where one team wears its uniform and the opposing team wears another uniform<sub>2bf<\/sub>.<\/p>\n\n\n\n<p>0242 When I pull on that thread, I come up with the following figure.<\/p>\n\n\n\n<figure class=\"wp-block-image size-full\"><a href=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide52-1.png\"><img loading=\"lazy\" decoding=\"async\" width=\"540\" height=\"360\" src=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide52-1.png\" alt=\"\" class=\"wp-image-11317\" srcset=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide52-1.png 540w, https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide52-1-300x200.png 300w\" sizes=\"auto, (max-width: 540px) 100vw, 540px\" \/><\/a><\/figure>\n\n\n\n<p>0243 To me, it looks like Descartes, an early mechanical philosopher, focuses on the little noumenon.<\/p>\n\n\n\n<p>My guess is that Vico prefigures the social sciences, by illuminating the big noumenon.<\/p>\n\n\n\n<p>0244 My guess in indirectly confirmed by Dr. Noe&#8217;s discussion in section two of chapter seven &nbsp;(S2C7, &#8220;A Fragile, Dense, Intersubjective Skein&#8221;).<\/p>\n\n\n\n<p>0245 Concerning the terms, &#8220;fragile, dense and skein&#8221;, even if Descartes is off target in relegating the mind and the body into different real elements (perhaps, mind as matter and body as form is too facile a comparison), he anticipates Peirce&#8217;s definition of secondness as a dyadic structure.&nbsp; Plus, that dyadic actuality<sub>2a<\/sub> emerges from the potential of &#8216;a disposition to think and act&#8217;<sub>1a<\/sub> in the normal context of a machine-like structure<sub>3a<\/sub>.<\/p>\n\n\n\n<p>Are humans machines?<\/p>\n\n\n\n<p>An affirmation seems to be <em>Descartes (mistaken) structure<sub>3a<\/sub><\/em>.<\/p>\n\n\n\n<p>0246 Concerning the term, &#8220;intersubjective&#8221;, Vico is on target by talking about a new science (of humans), where <em>the noumenon<\/em> is not <em>a mere thing<sub>2a<\/sub>,<\/em> but <em>the thing<sub>2a<\/sub> confounded with situation-level matter<sub>2bm<\/sub>.<\/em><\/p>\n\n\n\n<p>In this examination, and maybe generally, <em>this situation-level matter<\/em> is a <em>principle of unity<sub>2bm<\/sub><\/em> and accounts for <em>why the content-level is not enough<\/em>.&nbsp; For phenomenology, the content-level is so &#8220;not enough&#8221; that it is entirely bracketed out, leaving <em>the new science<\/em> to investigate <em>a sensible construction as the noumenon<\/em>.&nbsp; <em>A sensible construction<\/em> is <em>the situation-level virtually emerging from (and situating) the content level<\/em>.&nbsp; <em>The big noumenon<\/em> is <em>a sensible construction<\/em>.<\/p>\n\n\n\n<p>0247 Now, I get into controversial terminology.<\/p>\n\n\n\n<p>The content-level is <em>subjective.<\/em> <em>The subject<\/em> is <em>the little noumenon<sub>2a<\/sub><\/em>.&nbsp; <em>Subjectivity<\/em> is assumed by <em>a new science of the big noumenon<\/em>.<\/p>\n\n\n\n<p>The situation-level is <em>objective. <\/em>&nbsp;<em>The little noumenon<sub>2a<\/sub><\/em> is <em>an object<\/em> once it is virtually situated by <em>the actuality<sub>2b<\/sub> of the big noumenon<\/em>.<\/p>\n\n\n\n<p>0248 If Vico strictly followed Descartes&#8217; content-level parsing, he might have arrived at oddly familiar terminology portraying the situation-level actuality<sub>2a<\/sub> as an &#8220;extended mind<sub>2bm<\/sub>&#8221; that substantiates an &#8220;extended body<sub>2bf<\/sub>&#8220;.&nbsp; <em>The principle of collaboration<sub>2bm<\/sub><\/em> (an extended mind<sub>2bm<\/sub>) says, &#8220;Everyone on the team wears the same uniform<sub>2bf<\/sub>.&#8221; (an extended body), in <em>the normal context of advertising the identity of our social circle<sub>3b<\/sub><\/em> operating on <em>the potential &#8216;power of the team&#8217;<sub>1b<\/sub>.<\/em><\/p>\n\n\n\n<p>0249 Where does the term, &#8220;intersubjective&#8221; apply?<\/p>\n\n\n\n<p>Situation-level matter<sub>2am<\/sub> objectifies the subjective form<sub>2a<\/sub> of each person on the team.<\/p>\n\n\n\n<p>Situation-level form<sub>2bf<\/sub> is intersubjective, in so far as the situation-level normal context of identity<sub>3b<\/sub> advertises &#8211; what Vico, mimicking Descartes &#8211; might have labeled &#8220;the intersubjective objectivity&#8221; of an extended being<sub>2b<\/sub>.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>0238 One implication is that philosophy and art answer a call that is not addressed by identity3b and structure3a.&nbsp; Identity3b and structure3a are relevant to social science and natural philosophy, whose subject matter are the big and the little noumenon, respectively. 0239 Chapter seven is titled, &#8220;Fragile Bodies&#8221;. &nbsp;Section one (S1C7, &#8220;Here We Are in [&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-11316","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 Alva Noe&#039;s Book (2023) &quot;Entanglement&quot;\u00a0 (Part 19 of 24) - An Archaeology of the Fall<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, 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