{"id":9258,"date":"2025-07-25T08:00:00","date_gmt":"2025-07-25T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=9258"},"modified":"2024-12-21T20:51:07","modified_gmt":"2024-12-21T20:51:07","slug":"looking-at-hugh-rosss-book-2023-rescuing-inerrancy-part-6-of-25","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=9258","title":{"rendered":"Looking at Hugh Ross’s Book (2023) “Rescuing Inerrancy” (Part 6 of 25)"},"content":{"rendered":"\n

0046 Does science have metrics to distinguish the phenomena of life from, say, the phenomena of death?<\/p>\n\n\n\n

If so, there must be a caveat.<\/p>\n\n\n\n

The phenomena of life<\/em> indicate that the noumenon, life,<\/em> is present.  But, these phenomena cannot objectify the thing itself<\/em>.<\/p>\n\n\n\n

I call this caveat, “Kant’s slogan”, because, if any Western philosopher is worthy of being falsely accused, that person is the German philosopher, Immanuel Kant (1724-1804 AD).<\/p>\n\n\n\n

In other words, Kant may not explicitly state this slogan, but he comes close enough for the slogan to stick to him.  Slogans can be like tar-babies in this regard.  Once you touch a tar-baby, you are stuck with it.<\/p>\n\n\n\n

Not surprisingly, that reminds me of Christians conjunct science<\/em>.<\/p>\n\n\n\n

0047 Kant’s slogan expresses what is<\/em> of the Positivist’s judgment.  The Positivist’s judgment contains three elements: relation, what ought to be,<\/em> and what is<\/em>.<\/p>\n\n\n\n

The relation<\/em> is the positivist intellect<\/em>.  The positivist intellect is imbued with thirdness, the realm of normal contexts. The positivist intellect has a rule.  Metaphysics is not allowed.<\/p>\n\n\n\n

What ought to be<\/em> is the empirio-schematic judgment<\/em>.  In the empirio-schematic judgment, disciplinary language (relation,<\/em> thirdness) brings mathematical and mechanical models (what ought to be,<\/em> secondness) into relation with observations and measurements of phenomena (what is,<\/em> firstness).  The empirio-schematic judgment is imbued with secondness, even though, technically, it should belong to thirdness.  After all, judgments are triadic relations.<\/p>\n\n\n\n

What is<\/em> is Kant’s slogan,<\/em> rendered as a dyadic structure.  The structure appears to belong to secondness, the realm of actuality, but it really belongs to firstness, the realm of possibility.  Why?  The noumenon<\/em> and its phenomena<\/em> cannot be regarded independently, unlike matter<\/em> and form,<\/em> as well as grace<\/em> and nature<\/em>.  So, what is<\/em> of the Positivist’s judgment does not depict two independent real elements.  The thing itself<\/em> and its observable and measurable facets<\/em> can be distinguished, but not separated.<\/p>\n\n\n\n

0048 Here is a picture of what is<\/em> of the Positivist’s judgment.<\/p>\n\n\n\n

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

0049 Oh, there is a clue in this figure.<\/p>\n\n\n\n

Aristotle’s thing <\/em>goes with the noumenon<\/em>.  So does grace [inflows] nature<\/em>.<\/p>\n\n\n\n

Science<\/em> builds models<\/em> on the basis of observations and measurements of phenomena<\/em>.<\/p>\n\n\n\n

Science ignores the noumenon<\/em> because the thing itself<\/em> cannot be reduced to what can be observed and measured<\/em>.<\/p>\n\n\n\n

0050 The question that I now address<\/em> wonders, “How do I get from the dyad<\/em> (in secondness) in the cloud<\/em> to the noumenon<\/em> (in firstness) that belongs to <\/em>what is in the Positivist’s judgment?”<\/em><\/p>\n\n\n\n

My starting point is grace [inflows] nature,<\/em> rather than matter [substance] form<\/em>.<\/p>\n\n\n\n

Grace [inflows] nature<\/em> belongs to secondness, the dyadic realm of actuality.  In order to bring this dyad into the noumenon, in the monadic realm of possibility, grace must be separated from nature.  That separation must be so complete that grace can potentially be regarded as totally independent of nature.  The same goes with nature.  Nature will need to be regarded as totally independent of grace.<\/p>\n\n\n\n

0051 Here is one way to picture the trajectory.<\/p>\n\n\n\n

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

0052 Before Aquinas, grace [inflows] nature<\/em> describes… what?… health, well-being, redemption, happiness, the living human being?  By the time of Aquinas in the 1200s, the two labels, “grace” and “nature” are regarded as distinct and separate.  Grace [inflows] nature<\/em> no longer indicates a living thing<\/em>.  Rather, each term indicates its own ‘thing’.<\/p>\n\n\n\n

In the centuries following Aquinas and before the mechanical philosophers of the 1600s, the distinction and separation becomes routine.<\/p>\n\n\n\n

0053 From the above figure, it seems that the dyad saying that grace [is distinct and separate from] nature<\/em> should lead to two associations.  Grace<\/em> should associate to the noumenon<\/em>.  Nature<\/em> should associate to phenomena<\/em>.<\/p>\n\n\n\n

This does not happen, because the Positivist’s judgment is yet to be ideated.<\/p>\n\n\n\n

0054 Instead, the separation solidifies.  After all, the terms, “grace” and “nature” are different terms, so they must refer to separate things, rather than real elements that constitute a thing.  Eventually, western Christendom will explore some very strange concepts, such as matter without form and form without matter.  But, the reification of these two spoken words<\/em> begins by attributing completely distinct and separate referents<\/em> to “grace” and “nature”.<\/p>\n\n\n\n

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

0055 By the time of Galileo Galilei (1564-1642 AD), everyone agrees.  There are two books of revelation, the Bible (filled with grace) and the world (the stuff of nature).<\/p>\n\n\n\n

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

0046 Does science have metrics to distinguish the phenomena of life from, say, the phenomena of death? If so, there must be a caveat. The phenomena of life indicate that the noumenon, life, is present.  But, these phenomena cannot objectify the thing itself. I call this caveat, “Kant’s slogan”, because, if any Western philosopher is worthy of being falsely accused, […]<\/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-9258","post","type-post","status-publish","format-standard","hentry","category-book-review"],"yoast_head":"\nLooking at Hugh Ross's Book (2023) "Rescuing Inerrancy" (Part 6 of 25) - 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=9258\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Looking at Hugh Ross's Book (2023) "Rescuing Inerrancy" (Part 6 of 25) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0046 Does science have metrics to distinguish the phenomena of life from, say, the phenomena of death? 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