{"id":6813,"date":"2023-10-09T08:00:00","date_gmt":"2023-10-09T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=6813"},"modified":"2023-05-27T13:12:30","modified_gmt":"2023-05-27T13:12:30","slug":"looking-at-john-deelys-book-2010-semiotic-animal-part-17-of-22","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=6813","title":{"rendered":"Looking at John Deely’s Book (2010) “Semiotic Animal”\u00a0\u00a0(Part 17 of 22)"},"content":{"rendered":"\n

0127 According to the scholastics, humans are rational animals.  The animal foundation supports the specifying sign.  The rational qualifier associates to the exemplar sign.  A hand-off occurs in the situation-level actuality2b<\/sub> of the interscope for the specifying and exemplar signs.<\/p>\n\n\n\n

\"\"<\/a>
Figure 53<\/figcaption><\/figure>\n\n\n\n

Now, imagine the fashioning of a philosophical instrument<\/em> according to the following diagram.<\/p>\n\n\n\n

\"\"<\/a>
Figure 54<\/figcaption><\/figure>\n\n\n\n

Did I write that correctly?<\/p>\n\n\n\n

0128 Another way to say that is, “The moderns call the intersubjective level, ‘subjective’.  Plus, the moderns call the suprasubjective level, ‘objective’.”<\/p>\n\n\n\n

Consequently, Descartes seems to be saying, “The ‘subjective’ has the character of ens rationis<\/em> (mind-dependent being) and the ‘objective’ has the character of an ens reale <\/em>(mind-independent being) that we (mechanical philosophers) can agree on<\/em>.”<\/p>\n\n\n\n

0129 A simple translation of Descartes’ formulation into a category-based nested form<\/em> yields the following modern epistemology<\/em>.<\/p>\n\n\n\n

\"\"<\/a>
Figure 55<\/figcaption><\/figure>\n\n\n\n

0130 The mind3<\/sub> is a Cartesian intellect3<\/sub>.<\/p>\n\n\n\n

The object of experience2<\/sub><\/em> concerns the species expressa<\/em>, where salamanders are conjured by fire2<\/sub>.  This species expressa<\/em>is an opinion, a “subjective” view that accounts for what oneself and others have observed<\/em>.  <\/p>\n\n\n\n

The potential1<\/sub> offers a skeptical counterpoint1<\/sub><\/em>.  The salamander1<\/sub> cannot be objectified by one’s casual observation that it runs out of a fire1<\/sub><\/em>.  Systematic observations<\/em> are required in order to reach an “objective”<\/em> (and for scholastics, “suprasubjective”) conclusion<\/em>.<\/p>\n\n\n\n

\"\"<\/a>
Figure 56<\/figcaption><\/figure>\n\n\n\n

0131 Note how Cartesian skepticism<\/em> sets the stage for the civilizational ascent of so-called “expertise”<\/em>. <\/p>\n\n\n\n

The corresponding exemplar sign says, “The idea that fire births salamanders2b<\/sub><\/em> (SV) stands for a ‘subjective’<\/em> (for moderns, ‘intersubjective’ for scholastics) false opinion2c<\/sub><\/em> (SO) in regards to what mechanical philosophers say3c<\/sub> about the potential of systematic observations1c<\/sub><\/em> (SI).<\/p>\n\n\n\n

\"\"<\/a>
Figure 57<\/figcaption><\/figure>\n\n\n\n

0132 In the column for normal context, the question of what the mechanical philosopher says3c<\/sub><\/em> puts the fact that everyone notices3b<\/sub><\/em> into perspective.<\/p>\n\n\n\n

In the column for potential, systematic observations1c<\/sub><\/em> virtually contextualizes casual or common place observations1b<\/sub><\/em>.<\/p>\n\n\n\n

In the column for actuality, the common expression that fire conjures salamanders2b<\/sub><\/em> is virtually contextualized by the conclusion that this “subjective” opinion is not “objective”2c<\/sub><\/em>.<\/p>\n\n\n\n

0133 Then, the subsequent interventional sign<\/em> brings the focus of attention<\/em> back, not to the external world,<\/em> but the world of science<\/em>.<\/p>\n\n\n\n

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

\"\"<\/a>
Figure 58<\/figcaption><\/figure>\n\n\n\n

0134 The falseness of common and scholastic inquiry2c<\/sub> <\/em>(SV) stands for the necessity of the empirio-schematic judgment2a<\/sub><\/em>(SO) in regards to the positivist intellect3a<\/sub> arising from the potential of phenomena1a<\/sub><\/em> (SI).<\/p>\n\n\n\n

Phenomena<\/em> are systematically observable and measurable facets of a noumenon<\/em>.<\/p>\n\n\n\n

0135 Perhaps, the fact that the sign-object and sign-interpretant of the interventional sign of the mechanical philosophers<\/em>manifests as the elements of the Positivist’s judgment,<\/em> is a coincidence.<\/p>\n\n\n\n

Perhaps, not.<\/p>\n","protected":false},"excerpt":{"rendered":"

0127 According to the scholastics, humans are rational animals.  The animal foundation supports the specifying sign.  The rational qualifier associates to the exemplar sign.  A hand-off occurs in the situation-level actuality2b of the interscope for the specifying and exemplar signs. Now, imagine the fashioning of a philosophical instrument according to the following diagram. Did I write that correctly? 0128 Another way […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[175],"tags":[],"class_list":["post-6813","post","type-post","status-publish","format-standard","hentry","category-peirce-and-aquinas"],"yoast_head":"\nLooking at John Deely's Book (2010) "Semiotic Animal"\u00a0\u00a0(Part 17 of 22) - An Archaeology of the Fall<\/title>\n<meta name=\"description\" content=\"Sign relations may be re-articulated as category based nested forms.\" \/>\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=6813\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Looking at John Deely's Book (2010) "Semiotic Animal"\u00a0\u00a0(Part 17 of 22) - 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