{"id":7671,"date":"2024-05-10T08:00:00","date_gmt":"2024-05-10T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=7671"},"modified":"2024-01-29T14:21:28","modified_gmt":"2024-01-29T14:21:28","slug":"looking-at-mariusz-tabaczeks-book-2021-divine-action-and-emergence-part-18-of-22","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=7671","title":{"rendered":"Looking at Mariusz Tabaczek’s Book (2021) “Divine Action and Emergence” (Part 18 of 22)"},"content":{"rendered":"\n

0292 What about agent-metaphysicians?<\/p>\n\n\n\n

0293 What do they regard when looking at their own reflections in the mirror of science?<\/p>\n\n\n\n

In chapter 3, Tabaczek offer a brief history of what philosophers see in the mirror of the world<\/em>.<\/p>\n\n\n\n

Well, Aristotle sees everyday people going about their business. <\/em>The folk are not really engaged in looking in the mirror of philosophy.<\/p>\n\n\n\n

0294 Plato offers a more spectacular vision.  Plato’s World-Soul strikes many contemporary agent-science theologians as an analogy of the God-World relationship.  The World-Soul2<\/sub> arises from the potential of matter entering into forms1<\/sub> in the normal context of a cosmos-creating demiurge3<\/sub>.  So, the World-Soul2<\/sub> is like an Idea2<\/sub> (with a capital “I”) or a Principle of Divine Reason2<\/sub>.<\/p>\n\n\n\n

Do I have that correct?<\/p>\n\n\n\n

0295 Let me try this again.<\/p>\n\n\n\n

The World-Soul2c<\/sub><\/em> is a God created by a demiurge3c<\/sub><\/em> and expressing the principles of divine reason2c<\/sub> <\/em>that emerge from (and situate) the potential of Good1c<\/sub><\/em>. <\/p>\n\n\n\n

In the normal context of the cosmos3b<\/sub>,<\/em> the world soul [informs] world bodies2b<\/sub><\/em> based on the potential of Ideas in the celestial realm1b<\/sub><\/em>.<\/p>\n\n\n\n

In the normal context of our world of living and nonliving3a<\/sub>,<\/em> being and matter [substantiates] mundane forms2a<\/sub> <\/em>emerges from (and situates) the potential of the ideas of being and matter1a<\/sub><\/em>.<\/p>\n\n\n\n

0296 The resulting diagram does not precisely follow Plato or Plotinus or Proclus, but it does capture some of their notions and stuffs them into slots of a three-level interscope.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0297 Does this look like a three-level interscope for emergent phenomena?<\/em><\/p>\n\n\n\n

If so, then the emergent is World-Soul [informs] world bodies2b<\/sub>,<\/em> which is contextualized by the perspective-level possibility inherent in Good1b<\/sub><\/em>.<\/p>\n\n\n\n

How obvious is that?<\/p>\n\n\n\n

Is this why Plato considers the world of forms<\/em> as more real than everyday life?<\/em><\/p>\n\n\n\n

0298 Next, the reader should know the drill.  Consider the virtual nested forms.<\/p>\n\n\n\n

Here is the virtual nested form in the realm of actuality.<\/em><\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0299 The “downward causation” and the “dynamical depth” of Plato’s interscope is apparent in passage from perspective to content level actualities.  The virtual nested form in the category of secondness<\/em> descends from transcendent2c<\/sub> to celestial2b<\/sub> (or, at least big-picture) to mundane2a<\/sub> (or little picture).  The transcendent2c<\/sub> sets the normal context.  The celestial2b<\/sub> characterizes the actuality.  The mundane2a<\/sub> associates to possibility.<\/p>\n\n\n\n

Perhaps, one of the reasons why Christian theologians find Plato is so attractive<\/em> rests in certain relational<\/em> (or metaphysical) similarities<\/em>.  Unlike other deities, the Christian God<\/em> spans all three of Peirce’s categories<\/em>.  Expressions of the Christian God<\/em> are diverse.  Many of the expressions<\/em> fit category-based nested forms<\/em>.  The following diagram<\/em> shows the Trinity as portrayed in the first chapter of Genesis<\/em>, corresponding to a virtual nested form in the category of secondness.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0300 An item by item<\/em> comparison of these two virtual nested forms<\/em> proves interesting.<\/p>\n\n\n\n

For example, [informs] compares to [speaks].<\/p>\n\n\n\n

To me, a comparison<\/em> implies that world bodies2b<\/sub><\/em> do not indicate things2a<\/sub>,<\/em> but rather the formulation of things2a<\/sub>,<\/em> just as the Word2b<\/sub><\/em> is not creation, but the way that creation dynamically brings itself forth2a<\/sub><\/em>.<\/p>\n\n\n\n

Of course, the fact that this example is interesting<\/em> is a bit of a distraction<\/em>.  The big question is how one arrives at the virtual nested form in the category of secondess from the Creation Story<\/em> in the first place.<\/p>\n\n\n\n

Say what?<\/p>\n\n\n\n

0301 Oh look, here is the virtual nested form in the realm of normal context!<\/em><\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0302 The logics of thirdness are exclusion, complement and alignment.  One demiurge3c<\/sub> excludes all other demiurges.  This implies that there is only one universe.  Plus, the ruler of that one universe is responsible (puts into perspective) the celestial created order, the cosmos3b<\/sub>.<\/p>\n\n\n\n

For the past century, the cosmos is “outer space”, a world that no one really worries about.  Today, we know that the sun can launch a coronal mass-ejection capable of toasting modern electrical grids.  So, the boundary between the cosmos and the mundane becomes more like the boundary between situation and content.<\/p>\n\n\n\n

On top of that, our solar system has orbited the center of our galaxy<\/em> only 18 times.  Every orbit last several hundred million years.  Every orbit is a blessing.<\/p>\n\n\n\n

With that in mind, most everything that we worry about<\/em> is on the mundane level.  Plato wants us to broaden our view beyond our fixations on the living and the nonliving3a<\/sub><\/em> in order to come into harmony (or alignment) with the cosmos3b<\/sub>and the creating demiurge3c<\/sub>.<\/p>\n\n\n\n

Here is the virtual nested form in the realm of possibility.<\/em><\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0303 Needless to say, every one of these “words” are sites of contention in our current Lebenswelt<\/em>.  They are labels for entities that cannot be named in the Lebenswelt that we evolved in, <\/em>yet nevertheless are real, because they are relational beings3a<\/sub> that we innately anticipate and seek1b<\/sub> because they are good1c<\/sub>.  What glucose is to honey, good ideas are to our living being.<\/p>\n\n\n\n

0304 Of course, Plato and Neoplatonism come long before the Age of Ideas<\/em>.  So, this general schema cannot be projected from one side of Tabaczek’s mirror to the other.  The mirror has not yet differentiated.<\/p>\n\n\n\n

One can say that Plato and the Neoplatonics are natural philosophers, so they represent what science-lovers might see in the mirror of theology,<\/em> over two thousand years later.<\/p>\n\n\n\n

0305 With this jump in mind, it is no surprise that Tabaczek next mentions German Idealism, a philosophical movement that blossoms a century after the mechanical philosophers wind up the alarm clock for the Age of Ideas<\/em> and set the alarm for 400 years.<\/p>\n\n\n\n

They set the alarm around 7400 U0′.  The alarm goes off around 7800 U0′.  See point 0231.<\/p>\n","protected":false},"excerpt":{"rendered":"

0292 What about agent-metaphysicians? 0293 What do they regard when looking at their own reflections in the mirror of science? In chapter 3, Tabaczek offer a brief history of what philosophers see in the mirror of the world. 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