{"id":4758,"date":"2020-10-08T07:02:00","date_gmt":"2020-10-08T07:02:00","guid":{"rendered":"http:\/\/www.raziemah.com\/blog\/?p=4758"},"modified":"2022-05-07T23:53:24","modified_gmt":"2022-05-07T23:53:24","slug":"comments-on-fr-dwight-longeneckers-podcast-2020-myths-monsters-and-mysteries-part-7","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=4758","title":{"rendered":"Comments on Fr. Dwight Longenecker’s Podcast (2020) “Myths, Monsters and Mysteries” (Part 7)"},"content":{"rendered":"\n

0050 The myth is hylomorphic.  So is the phantasm1b<\/sub> that the myth’s telling1a<\/sub> inspires<\/em>.  <\/p>\n\n\n\n

The hylomorphism of the myth1a<\/sub><\/em> is some real event [hides within and gives rise to] a story<\/em>.<\/p>\n\n\n\n

The hylomporhism of the phantasm2b<\/sub><\/em> is a configuration of matter and form by way of the imagination1b<\/sub><\/em>.  Matter or being (in Latin, ens<\/em>) should substantiate the form.<\/p>\n\n\n\n

0051 Here is how that looks.<\/p>\n\n\n\n

\"\"
Figure 13<\/figcaption><\/figure>\n\n\n\n

0052 What does an independent corroboration of the stories of Adam and Eve<\/em> accomplish?<\/p>\n\n\n\n

It changes what is happening3a<\/sub><\/em> by revealing an esse_ce that lends the story2a<\/sub> a realness that we cannot ignore1a<\/sub><\/em>.<\/p>\n\n\n\n

To the modern, the stories of Adam and Eve<\/em> are suppposed to be fairy tales<\/em>.  Adam and Eve are not supposed to serve as harbingers of civilization<\/em>.  They are not supposed to be weirdly consistent with a scientific hypothesis on the potentiation of unconstrained social complexity, that is, the first singularity<\/em>.  They are not supposed to be witnesses.<\/p>\n\n\n\n

In light of the first singularity, the Genesis myth<\/em> becomes counterintuitive to the modern imagination.  It becomes monstrous.  Essence without esse_ce<\/em> can be ignored.  Essence with esse_ce<\/em> cannot.<\/p>\n\n\n\n

0053 Strangely, this may be one of Lonenecker’s subtle contentions<\/em>.  As soon as one adds esse_ce to essence, a fantasy becomes more real than previously imagined.  Myths may become monsters.<\/p>\n\n\n\n

The same surprise<\/em> works for the phantasm generated by the myth<\/em>.  The monstrosity of a monster<\/em> comes from an unanticipated balance between esse_ce and essence<\/em>.<\/p>\n\n\n\n

0054 Premodern monsters have this character.<\/p>\n\n\n\n

For example, the minotaur <\/em>is a monster dwelling within the labyrinth of King Midas<\/em>.  The minotaur is half-bull and half-human.  Its esse_ce<\/em> is human<\/em>.  Its essence<\/em> is a bull<\/em>.<\/p>\n\n\n\n

What a monster!<\/p>\n\n\n\n

But, there is something natural<\/em> to this monster, because it informs us of a familiar actuality, the matter of a human [substantiating] the essence of a bull<\/em>.  Here is a monster worth pondering.  Where does the word, “bully”, come from?<\/p>\n\n\n\n

Premodern monsters<\/em> have an imbalance between esse_ce and essence<\/em>.<\/p>\n\n\n\n

0055 Moderns take this imbalance to the limit, making two radical discoveries.  Both discoveries are built on one insight. We can lose touch with the contiguity between matter and form<\/em>.  We have discovered (indeed, even actualized) worlds without substance<\/em>.<\/p>\n\n\n\n

I label these two discoveries, the zeroth order of existence and form<\/em>.  I label then existence0<\/sup><\/em> and form0<\/sup><\/em>.<\/p>\n\n\n\n

This is how they work.<\/p>\n\n\n\n

\"\"
Figure 14<\/figcaption><\/figure>\n\n\n\n

0056 Existence0<\/sup> is esse_ce without substance<\/em>.<\/p>\n\n\n\n

Form0<\/sup> is essence without substance<\/em>.<\/p>\n\n\n\n

Work serves as an example.<\/p>\n\n\n\n

Humans are designed to work.  Work gives people purpose and honor.  Work goes with the essence of a civilized human<\/em>.<\/p>\n\n\n\n

So, what is work without humans?<\/p>\n\n\n\n

What is pure work<\/em> without substance?<\/p>\n\n\n\n

May I mention the industrial revolution?<\/em><\/p>\n\n\n\n

How modern can I get?<\/p>\n\n\n\n

The modern era<\/em> is full of monsters.<\/p>\n\n\n\n

0057 Machines do work.  Then, humans work machines<\/em>.  Sometimes, this takes great skill.<\/p>\n\n\n\n

Now, with robots, humans get in the way.  The robot is awarded the status of purpose and honor<\/em>.  Today, postmodern economists call the robots, “the fourth industrial revolution”.  Make room for the pure existence0<\/sup> of robots<\/em> and the pure form0<\/sup> of robotic work<\/em>.  Robots are not aware of what they are making<\/em>.  Robots do not know why they are working<\/em>.<\/p>\n\n\n\n

0058 Here is a picture.<\/p>\n\n\n\n

\"\"
Figure 15<\/figcaption><\/figure>\n\n\n\n

0059 How does this play out in our phantasms?<\/p>\n\n\n\n

Humans become less than human.<\/p>\n\n\n\n

Consumers are a type of monster.  We choose among flavors of peanut butter<\/em> without knowing what a peanut is<\/em>.<\/p>\n\n\n\n

One may reply, “Robots manufacture things that consumers buy.  So this is an essence.”  <\/p>\n\n\n\n

Here is an essence that denies humans the dignity of work<\/em>, turning humans into things (that is, consumers).<\/p>\n\n\n\n

Savor the word, “consumer”.<\/p>\n\n\n\n

0060 A consumer dies, leaving an estate filled with manufactured momentos, icons of life as a consumer.  This monstrosity must be dealt with.  Maybe a robot can be designed to do the job.  The sheer bulk of the consumer’s life weighs down the world.  Imagine the cynicism required to build a robot that performs this work.<\/p>\n\n\n\n

0061 The sequence of movies, titled “The Matrix” (1999), portrays a cyncial resolution to these two great philosophical discoveries.  The human becomes (1) a battery that powers a machine world and (2) the one who accepts the illusionary works of the machine world.  The matrix is the deception that allows humans to be used as batteries<\/em>.<\/p>\n\n\n\n

0062 Both the machine world and the matrix are monsters.<\/p>\n\n\n\n

\"\"
Figure 16<\/figcaption><\/figure>\n\n\n\n

0063 In these movies, the hero’s journey gives substance to these twin monsters through a sacrifice.  This is not any sacrifice.  This is a human sacrifice.  In doing so, the hero humanizes the two monsters.  He provides substance, allowing the monsters to continue for another iteration.<\/p>\n\n\n\n

If Rene Girard is correct, this plotline is as ancient as the most ancient civilizations<\/em>.  This plotline begins with the first singularity<\/em>.<\/p>\n\n\n\n

0064 Modern monsters are exemplars of things without substance<\/em>.<\/p>\n\n\n\n

Where does substance come from?All substance flows from God.  God’s grace pours into the interstices between matter and form, body and soul, and a real event and its myth<\/em>.  Substance is the contiguity between being and form<\/em>.  God is foundation of substance.<\/p>\n","protected":false},"excerpt":{"rendered":"

0050 The myth is hylomorphic.  So is the phantasm1b that the myth’s telling1a inspires.   The hylomorphism of the myth1a is some real event [hides within and gives rise to] a story. The hylomporhism of the phantasm2b is a configuration of matter and form by way of the imagination1b.  Matter or being (in Latin, ens) should substantiate the form. 0051 Here is how that looks. 0052 […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[10,58,9],"tags":[62,39,94,63,55,88,93,95,89,90,91,34],"class_list":["post-4758","post","type-post","status-publish","format-standard","hentry","category-defining-religion","category-hylomorphism-and-secondness","category-psychology-and-the-scapegoat-girard","tag-aristotle","tag-category-based-nested-form","tag-girard","tag-hylomorphism","tag-interscope","tag-jung","tag-longenecker","tag-matrix","tag-monsters","tag-mysteries","tag-myth","tag-peirce"],"yoast_head":"\nComments on Fr. 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