{"id":7713,"date":"2024-06-26T08:00:00","date_gmt":"2024-06-26T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=7713"},"modified":"2024-01-29T15:02:49","modified_gmt":"2024-01-29T15:02:49","slug":"looking-at-mariusz-tabaczeks-book-2024-theistic-evolution-part-4-of-21","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=7713","title":{"rendered":"Looking at Mariusz Tabaczek’s Book (2024) “Theistic Evolution” (Part 4 of 21)"},"content":{"rendered":"\n

0676 Here is a picture of the underlying conundrum.<\/p>\n\n\n\n

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

Which scientific field<\/em> is supposed to recognize Tabaczek’s portrayal of evolutionary transitions as a sequence of generational changes of a hylomorphic structures, such as matter [contiguity] form?<\/em><\/p>\n\n\n\n

Genetics?  Natural history?<\/p>\n\n\n\n

How are these sciences supposed to do that?<\/p>\n\n\n\n

0677 Okay, with this in mind, let me try the third application again.<\/p>\n\n\n\n

Genetics and natural history, the two foundations for the evolutionary sciences (A1), project their models onto the noumena in the theologymirror<\/sup><\/em> (D2), along with their conviction that phenomena cannot objectify their noumenon.<\/p>\n\n\n\n

A noumenon corresponds to philosophical species (natural kinds, biblical kinds and so on).  These noumena also correspond to individuals.  The thing itself<\/em> corresponds to a substance<\/em>.  Aristotle’s tradition also calls individual things and creatures, “substances”, and recognizes them as hylomorphes of matter and form.<\/p>\n\n\n\n

Since Aristotle’s hylomorphe<\/em> exemplifies Peirce’s category of secondness<\/em>, Mah commissions the term, “substance”, to label the contiguity between matter and form<\/em>.  This technical use raises a philosophical question about the character of the contiguity<\/em> that stands at the heart of Peirce’s secondness<\/em>.  On one hand, the contiguity is not one of two real elements of secondness<\/em>.  On the other hand, the contiguity is also neither firstness nor thirdness.<\/p>\n\n\n\n

0678 The thing itself<\/em> is a hylomorphe,<\/em> in the same way that a noumenon<\/em> is its phenomena<\/em>.<\/p>\n\n\n\n

So the agent of theology (B3) can substitute hylomorphic structures for phenomena projected into the theologymirror<\/sup><\/em>(D2)).<\/p>\n\n\n\n

Now, a noumenon<\/em> can be objectified as a couple of hylomorphic structures<\/em>.<\/p>\n\n\n\n

0679 Plus, the substitution of a hylomorphe<\/em> for phenomena<\/em> (B) keys into Tabaczek’s use of primary matter<\/em> (roughly corresponding to “presence”) and substantial form<\/em> (roughly corresponding to “shape”).  The author discusses the phenomena of living things<\/em> in terms of matter [substance] form <\/em>as well as dispositions [properties] powers<\/em> (as noted in points 0030-0051 and 0663-0666).<\/p>\n\n\n\n

Here is a picture of the reconstruction of the image in theologymirror<\/sup> (D2) by theologyagent<\/sup> (B3).<\/p>\n\n\n\n

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

0680 Now, I return to how the theologyagent<\/sup> (B3) casts his own image into sciencemirror<\/sup> (C4).<\/p>\n\n\n\n

Here is one casting.<\/p>\n\n\n\n

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

0681 Two hylomorphes relevant to theology<\/em> (B1) are imaged in the mirror of science<\/em> (C2) as two hylomorphes that are easy for a scienceagen<\/sup><\/em>t<\/sup> (A3) to recognize<\/em>.<\/p>\n\n\n\n

The reflection is not perfect, because matter [substance] form<\/em> associates to phenotype2b<\/sub> and disposition [property] power<\/em>associates to adaptation2a<\/sub>.<\/p>\n\n\n\n

Nevertheless, the projection is a good start.<\/p>\n\n\n\n

0682 Why are the two hylomorphes<\/em> (C2) easy to recognize by an agent of science (A3)?<\/p>\n\n\n\n

Recalling an earlier discussion (points 0551-0570), the hylomorphes<\/em> express a two-level interscope<\/em> as an single actuality<\/em>.  The two real elements<\/em> correspond to content-level and situation-level actualities<\/em>.  The contiguity<\/em> corresponds to the situation-level normal context and potential<\/em>.<\/p>\n\n\n\n

0683 Here is a picture of the two-level interscope for<\/em> the discipline of natural history<\/em>.<\/p>\n\n\n\n

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

How does the discipline of natural history<\/em> work?<\/p>\n\n\n\n

Natural historians study the way that a niche1b<\/sub>, defined as the potential1b<\/sub> of an actuality independent of the adapting species (AIAS)2a<\/sub>, inspires an adaptation2b<\/sub> in the normal context of natural selection3b<\/sub>.<\/p>\n\n\n\n

0684 Here is a picture for the discipline of genetics.<\/p>\n\n\n\n

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

How does the discipline of genetics<\/em> work?<\/p>\n\n\n\n

Geneticists study the way the genome1b<\/sub>, defined as the potential1b<\/sub> of DNA2a<\/sub>, constitutes a phenotype2b<\/sub> in the normal context of body development3b<\/sub>. <\/p>\n\n\n\n

0685 I now understand how two hylomorphes in the mirror of science<\/em> (C) arise from two-level<\/em> interscopes for two different evolutionary sciences<\/em>.  <\/p>\n\n\n\n

The hylomorphes that appear in mirror of science<\/em> (C2) should be recognized by agents of science<\/em> (A3).  <\/p>\n\n\n\n

Yes, Tabaczek’s argument starts to make sense in terms of Tabaczek’s mirror.<\/p>\n\n\n\n

Tabaczek asks the question, “How do Aristotelian-Thomist perspectives (B1) reflect in the mirror of science (C2)? “<\/p>\n","protected":false},"excerpt":{"rendered":"

0676 Here is a picture of the underlying conundrum. Which scientific field is supposed to recognize Tabaczek’s portrayal of evolutionary transitions as a sequence of generational changes of a hylomorphic structures, such as matter [contiguity] form? Genetics?  Natural history? How are these sciences supposed to do that? 0677 Okay, with this in mind, let me try the third application […]<\/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-7713","post","type-post","status-publish","format-standard","hentry","category-book-review"],"yoast_head":"\nLooking at Mariusz Tabaczek's Book (2024) "Theistic Evolution" (Part 4 of 21) - 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=7713\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Looking at Mariusz Tabaczek's Book (2024) "Theistic Evolution" (Part 4 of 21) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0676 Here is a picture of the underlying conundrum. 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