{"id":7788,"date":"2024-06-13T08:00:00","date_gmt":"2024-06-13T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=7788"},"modified":"2024-01-29T15:43:01","modified_gmt":"2024-01-29T15:43:01","slug":"looking-at-mariusz-tabaczeks-book-2024-theistic-evolution-part-15-of-21","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=7788","title":{"rendered":"Looking at Mariusz Tabaczek’s Book (2024) “Theistic Evolution” (Part 15 of 21)"},"content":{"rendered":"\n

0778 What does this day:age scenario<\/em> do, besides re-describing the noumena and the phenomena of human evolution,<\/em> as currently elaborated by genetics and natural history?<\/p>\n\n\n\n

Shall I consult the optics of Tabaczek’s mirror?<\/p>\n\n\n\n

0779 Is the focus is on the six days of creation<\/em> or the scientific study of evolution?<\/em><\/p>\n\n\n\n

Well, in a day:age comparison, then it must be the former, no?<\/p>\n\n\n\n

Or, must it be the latter?<\/p>\n\n\n\n

Perhaps, I should think in terms of the interventional sign.  If the sign-object is the thing that I recognize2b<\/sub>, and I recognize the text before2b<\/sub><\/em> me as the first chapter of Genesis, then I sense that the sign-vehicle is in the mind of God2c<\/sub>, because only God could have witnessed the evolutionary development of our world.<\/p>\n\n\n\n

0780 Say what?<\/p>\n\n\n\n

Is the first chapter of Genesis the interventional sign-object2a<\/sub> (SOi<\/sub>) of the evolutionary record as an interventional sign-vehicle2c<\/sub> (SVi<\/sub>)?<\/p>\n\n\n\n

Is Genesis One a sign-object (SOi<\/sub>) of the evolutionary record (SVi<\/sub>)?<\/p>\n\n\n\n

0781 An affirmative answer suggests that evolution is in the mind of God2c<\/sub>.<\/p>\n\n\n\n

And, that is a little confusing.<\/p>\n\n\n\n

0782 If advocates of science<\/em> have their way, then scientific models<\/em> should overlay the noumenon, the thing itself<\/em>.  Such an overlay<\/em> buries various metaphysical implications of the noumenon,<\/em> while simultaneously exploiting human interest in metaphysical implications<\/em>.<\/p>\n\n\n\n

Does that make sense?<\/p>\n\n\n\n

If not, then welcome to the modern world.<\/p>\n\n\n\n

0783 On top of that, if the scientific scenario<\/em> is regarded as the noumenon<\/em> then the noumenon<\/em> [is objectified by] phenomena of the evolutionary record<\/em>.<\/p>\n\n\n\n

Typically, a noumenon,<\/em> the thing itself, [cannot be objectified as] its phenomena,<\/em> its observable and measurable facets.<\/p>\n\n\n\n

For example, consider a fork.  The noumenon of a fork [cannot be objectified as] the phenomena of a fork, such as its dimensions, composition, tensile strength and so on.<\/p>\n\n\n\n

I mention this because in the multicourse meal that the author is presenting,<\/em> the waiter has taken my fork along with the empty first plate, and just brought me a second fork, for the second plate.<\/p>\n\n\n\n

0784 Here is a picture of the optics of Tabaczek’s mirror<\/em> for this application, so far.<\/p>\n\n\n\n

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

0785 Tabaczek opens chapter five, titled “Aquinas and Evolution”, by claiming that chapter four shows that Thomistic theology is open to evolution.<\/p>\n\n\n\n

Unfortunately, this examiner devoured that dish and already digested it by presenting a surprisingly evocative day:age correlation<\/em> using Aquinas’s key terms.<\/p>\n\n\n\n

Fortunately, Tabaczek is in the kitchen, and is not aware of the digestive prowess of some of his readers.<\/p>\n\n\n\n

0786 So let me continue.<\/p>\n\n\n\n

If a theologyagent<\/sup> constructs a day:age scenario<\/em> using Aquinas’s key terms<\/em> embedded in a Peircean category-based nested form,<\/em> then the resulting work of art<\/em> is as evocative as any Paleolithic cave painting<\/em>.<\/p>\n\n\n\n

How so?<\/p>\n\n\n\n

Take a look at some examples of paleolithic art, such as the unbelievable cave paintings,<\/em> rendered tens of thousands of years ago<\/em> at Lascaux.<\/p>\n\n\n\n

A modern cannot explicitly abstract these expressions, because these expressions belong to an interventional sign,<\/em> where an evaluator’s recognition of say, particular species<\/em> within a cave painting<\/em>, seems to be a content-level sign object2a<\/sub> and the sign-vehicle resides in the mind of the Paleolithic “artists”2c<\/sub>.<\/p>\n\n\n\n

0787 Here is a picture.<\/p>\n\n\n\n

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

0788 What is going on in the minds of the paleolithic people who rendered those cave-paintings?<\/em><\/p>\n\n\n\n

Do models based on evolutionary psychology<\/em> account for what is going on?<\/em><\/p>\n\n\n\n

Or is creativity embedded in having two ways of talking in one language?<\/em><\/p>\n\n\n\n

The hand-component of hand-speech<\/em> talk images and indicates its referent, so the referent<\/em> ontologically precedes the word<\/em>.<\/p>\n\n\n\n

The speech-component of hand-speech talk<\/em> does not violate this ontological reality.  However, it adds a caveat, because the spoken word cannot picture or point to its referent.  For spoken words, the word<\/em> ontologically precedes its referent<\/em>.<\/p>\n\n\n\n

Paleolithic art expresses the referentiality of hand-talk<\/em> and the ontological sleight-of-hand of speech-talk<\/em>.  Modern viewers recognize the types of creatures<\/em> portrayed in cave paintings.  At the same time, the images, the place, the atmosphere and the flicker of a small fat-burning flame<\/em> speak to the viewer<\/em>.  They say, “Hear our song!”<\/p>\n","protected":false},"excerpt":{"rendered":"

0778 What does this day:age scenario do, besides re-describing the noumena and the phenomena of human evolution, as currently elaborated by genetics and natural history? Shall I consult the optics of Tabaczek’s mirror? 0779 Is the focus is on the six days of creation or the scientific study of evolution? Well, in a day:age comparison, then it must be the former, no? […]<\/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-7788","post","type-post","status-publish","format-standard","hentry","category-book-review"],"yoast_head":"\nLooking at Mariusz Tabaczek's Book (2024) "Theistic Evolution" (Part 15 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=7788\" \/>\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 15 of 21) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0778 What does this day:age scenario do, besides re-describing the noumena and the phenomena of human evolution, as currently elaborated by genetics and natural history? 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