{"id":8465,"date":"2024-12-19T08:00:00","date_gmt":"2024-12-19T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=8465"},"modified":"2024-06-30T15:49:17","modified_gmt":"2024-06-30T15:49:17","slug":"looking-at-tomasz-dumas-article-2023-the-specificity-of-secundum-dici-relations-part-5-of-14","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=8465","title":{"rendered":"Looking at Tomasz Duma’s Article (2023) “The Specificity of Secundum Dici Relations…” (Part 5 of 14)"},"content":{"rendered":"\n

0042 The next phase in hominin evolution starts with the domestication of fire and continues with the earliest appearance of humans.   For convenience, I divide this period into “the intention of humans” and “the creation of humans”.<\/p>\n\n\n\n

Here a table for the intention of humans<\/em>.<\/p>\n\n\n\n

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

0043 What does the domestication of fire<\/em> do?<\/p>\n\n\n\n

Of course, cooking releases calories from raw food by degrading the collagen of animal tissues and cellulose of plants.  Also, cooking detoxifies many foods.<\/p>\n\n\n\n

As a result, there are more ways to gather food and more successful teams.  The fulcrum of natural selection shifts from the social circle of teams<\/em> to the social circle of community<\/em> (which, at 150, is just about a team of teams).<\/p>\n\n\n\n

0044 What else?<\/p>\n\n\n\n

0045 In the first phase, proto-linguistic hand talk is practiced by teams, for situation-based sensible construction.<\/p>\n\n\n\n

In the second phase, the domestication of fire allows hand talk to become its own activity, not subservient to team structures, but available to all… especially after… everyone eats a nice fire-cooked meal.  Hand-talk adapts by becoming fully linguistic.<\/p>\n\n\n\n

Then, fully linguistic hand-talk has a trick up its sleeve.<\/p>\n\n\n\n

Hominins start to produce grammatically correct nonsensical hand-talk statements<\/em>.  This dramatically expands the range of implicit abstraction from sensible to social construction<\/em>.<\/p>\n\n\n\n

0046 Social construction<\/em> is the meaning underlying the word, “religion”.<\/em><\/p>\n\n\n\n

Consider the following example, where a fully linguistic statement<\/em> demands social construction<\/em>.<\/p>\n\n\n\n

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

Yes, the statement is counter-intuitive<\/em>.  How is a raven supposed to gather a pebble from the bottom of a creek then fly away?  Each gesture-word categorically expresses each referent within a grammatical structure.  Yet, the entire sentence defies sensible construction, so resulting the implicit abstraction (here, denoted with speech-alone words) transcendentally expresses the meaning of the counter-intuitive statement.<\/p>\n\n\n\n

0047 Duma introduces two types of relations: categorical and transcendental.<\/p>\n\n\n\n

Both types of relation appear to be in play in this example.<\/p>\n\n\n\n

The relation between each gesture-word and its referent is categorical.  Both the gesture and the referent are real.  The gesture images or points to its referent.  Can images and indications also be called “categorical”?  <\/p>\n\n\n\n

Similarly, the relation between the entire statement<\/em> and whatever it is referring to<\/em> is transcendental.  The statement’s meaning<\/em> transcends the grammatically correct hand-talk utterance<\/em>.<\/p>\n\n\n\n

0048 Now, I ask, “How would Aristotle’s tradition deal with this whatever?<\/em><\/p>\n\n\n\n

Well, here is one guess.<\/p>\n\n\n\n

Aristotle would recognize that the translated statement is not really a sensible statement, because how does a raven swim?  The claim is counter-intuitive, even though every hand-talk word associates to mind-independent being.<\/p>\n\n\n\n

If “matter” is material to a form, and if “being” is relational to a form, then one could imagine that the two contiguous real elements are being (relation as opposed to material) and form (the counter-intuitive image of a raven obtaining a pebble from the bottom of a creek).<\/p>\n\n\n\n

Perhaps, the raven’s being<\/em> is the one that swims, while the material raven<\/em> cannot.<\/p>\n\n\n\n

0049 Here is a picture.<\/p>\n\n\n\n

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

0050 How would a hominin… er… human living before the first singularity deal with this whatever?<\/em><\/p>\n\n\n\n

Well, the implicit abstraction engages in social, not sensible construction.  If each hand-talk word is sensibly constructed, the entire statement is still counter-intuitive and demands social construction.<\/p>\n\n\n\n

Now, I can go one more step and ask, “If an observer of the hominin making this counter-intuitive statement<\/em> has knowledge of Aquinas’s philosophy,<\/em> what term would he use to refer to this occasion?”<\/p>\n\n\n\n

0051 In this instance, the term, relationes secundum dici<\/em> (hand talk), is more than sensibly guessing the referent given the gesture-word, it requires socially constructing a referent that cannot be pictured or pointed to in hand talk.<\/p>\n\n\n\n

Each gesture-word pictures or points to its referent.  Without the gesture-word, one would not think of its referent.  So, I may say that the contiguity between dici<\/em> (associating to being) and relationes<\/em> (associating to form) is categorical.<\/p>\n\n\n\n

However, the statement is counter-intuitive, creating an implicit abstraction of a… what?  Does the dyad, being [substance] form,<\/em> apply?  Again, dici <\/em>associates with being, since the relation would not be apparent without the statement.  Relationes <\/em>goes with the form, which must be a social constuction. <\/p>\n\n\n\n

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

0042 The next phase in hominin evolution starts with the domestication of fire and continues with the earliest appearance of humans.   For convenience, I divide this period into “the intention of humans” and “the creation of humans”. Here a table for the intention of humans. 0043 What does the domestication of fire do? Of course, cooking releases calories from […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[418],"tags":[],"class_list":["post-8465","post","type-post","status-publish","format-standard","hentry","category-article-review"],"yoast_head":"\nLooking at Tomasz Duma's Article (2023) "The Specificity of Secundum Dici Relations..." 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