{"id":6422,"date":"2023-06-19T05:00:00","date_gmt":"2023-06-19T05:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=6422"},"modified":"2023-02-20T15:28:35","modified_gmt":"2023-02-20T15:28:35","slug":"looking-at-ian-hodders-book-2018-where-are-we-heading-part-10-of-15","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=6422","title":{"rendered":"Looking at Ian Hodder’s Book (2018) “Where Are We Heading?” (Part 10 of 15)"},"content":{"rendered":"\n

0074 A terminological shift<\/em> is appropriate when considering human-human dependency<\/em> in our current Lebenswelt<\/em>.  Instead of a “thing”, the person becomes an “object”.<\/p>\n\n\n\n

Of course, in the Lebenswelt that we evolved in,<\/em> one can never objectify a person within one’s own social circles.  What does one image or point to?  Hand-speech talk does not allow objectification, that is, explicit abstraction.<\/p>\n\n\n\n

0075 Can I wrap my head around this idea?<\/p>\n\n\n\n

In the Lebenswelt that we evolved in,<\/em> linguistic hand-speech talk<\/em> always referred to things and states of things that could be imaged or pointed to with manual-brachial word gestures<\/em>.  In our current Lebenswelt,<\/em> almost every spoken word that I know<\/em> involves an explicit abstraction, <\/em>where meaning, presence and message are projected into a formant-frequency placeholder (a parole<\/em>) in a system of differences.  How mind boggling.<\/p>\n\n\n\n

0076 When we project meaning, presence and message<\/em> into a spoken word,<\/em> the intended referent becomes an “object”.  A “baker” is someone who makes the dough to make bread<\/em>.  A “ovener” is someone who makes sure that the fire heating an oven is constantly and correctly maintained<\/em>.<\/p>\n\n\n\n

Well, that is the nomenclature that I am going to use.<\/p>\n\n\n\n

0077 Now, I can return to the diagrams of H2b<\/sub>-T2a<\/sub>, T2a<\/sub>-H2b<\/sub> and T2b<\/sub>-T2a<\/sub> presented earlier (points 0036-0041).<\/p>\n\n\n\n

Emmer wheat is used to make bread.  This is an example of human-thing dependency, H2b<\/sub>-T2a<\/sub>, in our current Lebenswelt<\/em>.<\/p>\n\n\n\n

\"\"<\/a>
Figure 20<\/figcaption><\/figure>\n\n\n\n

0078 Bread is a product of organized human activities<\/em>.  Because spoken words may be used to label specialized features of the organization2b<\/sub>,<\/em> explicit abstraction allows various tasks to become specialties, such as baker and ovener2a<\/sub>.  This follows the pattern of thing-human dependency, T2a<\/sub>-H2b<\/sub>.<\/p>\n\n\n\n

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

\"\"<\/a>
Figure 21<\/figcaption><\/figure>\n\n\n\n

0079 The specialties of “baker” and “ovener”,<\/em> once defined, promulgate feelings of implicit abstraction<\/em>.  These people-things<\/em> become artifacts that validate our projections of meaning, presence and message into the spoken words<\/em>.  These specialties2a<\/sub> are part of the toolset for producing product1a<\/sub> in the normal context of managing a bakery3a<\/sub>.  <\/p>\n\n\n\n

Humans are now tools.  The question arises, “What makes a good ‘baker’ or ‘ovener’?”<\/p>\n\n\n\n

Of course, these human-tools require training2a<\/sub>.<\/p>\n\n\n\n

0080 Plus, these specialists2b<\/sub> better do their jobs well1b<\/sub> in the normal context of running a bakery business3b<\/sub>.  This criteria fits the style of thing-thing dependence.  However, now the things<\/em> are objectified humans<\/em>.<\/p>\n\n\n\n

\"\"<\/a>
Figure 22<\/figcaption><\/figure>\n","protected":false},"excerpt":{"rendered":"

0074 A terminological shift is appropriate when considering human-human dependency in our current Lebenswelt.  Instead of a “thing”, the person becomes an “object”. Of course, in the Lebenswelt that we evolved in, one can never objectify a person within one’s own social circles.  What does one image or point to?  Hand-speech talk does not allow objectification, that is, explicit abstraction. 0075 Can I wrap my […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[370,40],"tags":[],"class_list":["post-6422","post","type-post","status-publish","format-standard","hentry","category-biological-cultural-evolution","category-the-human-niche"],"yoast_head":"\nLooking at Ian Hodder's Book (2018) "Where Are We Heading?" (Part 10 of 15) - 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=6422\" \/>\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's Book (2018) "Where Are We Heading?" (Part 10 of 15) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0074 A terminological shift is appropriate when considering human-human dependency in our current Lebenswelt.  Instead of a “thing”, the person becomes an “object”. 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