{"id":9443,"date":"2025-08-13T08:00:00","date_gmt":"2025-08-13T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=9443"},"modified":"2025-05-04T19:22:35","modified_gmt":"2025-05-04T19:22:35","slug":"looking-at-slavoj-zizeks-book-2024-christian-atheism-part-16-of-33","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=9443","title":{"rendered":"Looking at Slavoj Zizek’s Book (2024) “Christian Atheism” (Part 16 of 33)"},"content":{"rendered":"\n

0168 One of the benefits of chapter two, establishing that Lacan is not a Buddhist, is the appearance of the three-level interscope<\/em> in this examination. <\/p>\n\n\n\n

Two e-works may assist in appreciating the interscope: A Primer on the Category-Based Nested Form<\/em> and A Primer on Sensible and Social Construction<\/em>.  Both are available at smashwords and other e-book venues.<\/p>\n\n\n\n

0169 If I step back and summarize, then the following diagram captures many of my associations.  The figure contains a perspective-level category-based nested form<\/em> and a virtual nested form in the category of secondness.<\/em><\/p>\n\n\n\n

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

As far as this examiner is concerned, the perspective level is what Zizek configures<\/em>.  The perspective level is full of symbols (that is, labels that are explicit abstractions).  So, I purloin Lacan’s term, “symbolic”, as an additional banner for the perspective level.<\/p>\n\n\n\n

Remember, Christ3c<\/sub> can be excluded by a Relativist One3c<\/sub>, who stands outside the jurisdictions found on the situation and content levels.  When that happens, the perspective-level potential changes from ‘truth and synthesis’1c<\/sub> to ‘synthetic truth’1c<\/sub>.<\/p>\n\n\n\n

The situation level receives Lacan’s term, “real” for an additional banner.<\/p>\n\n\n\n

The content level employs Lacan’s term, “imaginary” for an additional banner.<\/p>\n\n\n\n

0170 Chapter three turns to quantum mechanics.  Quantum mechanics offers scientific proposals about what is going on when Newtonian mechanics does not provide good models<\/em>.  Quantum mechanics applies to molecules, atoms, protons, neutrons, electrons and other subatomic particles.  For one difference, energy is no longer continuous.  It gets quantized.  Plus, the quantized energy is embodied by a tiny thing that is both particle and wave<\/em>.<\/p>\n\n\n\n

0171 For example, in a carbon atom, the nucleus (consisting of 6 positively charged protons and 6 noncharged neutrons) behaves mostly like a particle.  A single positively-charged tiny pin-sized thing<\/em> stands in the center of the atom<\/em>.  Because mass relates to energy and energy relates to wavelength, the nucleus is small because bigger mass means shorter wavelengths.<\/p>\n\n\n\n

Meanwhile, lighter, negatively charged electrons<\/em> “orbit” the carbon nucleus as standing waves<\/em>.  Electron orbits are three-dimensional standing waves,<\/em> that can be occupied by two electrons, because each electron has a magnetic moment, and these magnetic moments may couple like a pair of bar magnets. “Spin up” couples with “spin down”.<\/p>\n\n\n\n

0172 Zizek locates quantum mechanics in a shift between appearance (a measurement of a particle or wave, depending on the apparatus) and the natural – unmeasured – habitus of the nanoscopic thing itself (which gets reduced to either a particle or a wave by our scientific measurements).<\/p>\n\n\n\n

0173 I ask, “Does appearance or measurement<\/em> (in the reality of science) call to mind the term, ‘materialism’, even though the data<\/em> supports highly mathematical constructs of wave forms<\/em> that call to mind the term, ‘idealism’?”<\/p>\n\n\n\n

Many chemists imagine that the wave-functions of the second energy level for carbon<\/em> are more real than the first natural-philosophical abstraction of the thing itself<\/em>.<\/p>\n\n\n\n

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

0174 Yes, the modern chemist<\/em> triumphally replaces the noumenon<\/em> with a model based on its phenomena<\/em>.<\/p>\n\n\n\n

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

A mathematical model of the electron in an orbital<\/em> stands for what is<\/em> in the chemist’s judgment<\/em>.<\/p>\n\n\n\n

 0175 Zizek argues that a correct reading of quantum mechanics<\/em> opens the way to “materialism”, that is, “a doctrine of the material”.  Or, something like that.<\/p>\n\n\n\n

Of course, ‘something’ is out of kilter with quantum mechanics, because the model, which is imaginary,<\/em> is regarded as more relevant to inquiry than the thing itself,<\/em> which is real, because the habitus of these tiny particle\/waves<\/em> ends up getting annihilated by our real scientific measuring apparatuses<\/em>.<\/p>\n\n\n\n

This is like the heroic investigator who proclaims, “In order to ascertain the reality of the situation,<\/em> we had to destroy the situation itself<\/em>.”<\/p>\n\n\n\n

0176 Happily, for me, but not in the Buddhist sense of the word, Zizek never encountered the Peirce-based description of science, formulated in Comments on Jacques Maritain’s Book (1935) Natural Philosophy<\/em> (by Razie Mah, available at smashwords and other e-book venues).  The Positivist’s judgment tells me something about models <\/em>and things themselves<\/em>.<\/p>\n\n\n\n

A judgment is a triadic relation consisting of three elements: relation,<\/em> what is<\/em> and what ought to be<\/em>.  Of course, a well-trained philosopher will gag on these labels.  But, this concerns science, so the three elements<\/em> are empty slots that are filled in through the synthetic process of association and implication,<\/em> which is precisely how Zizek (as a wildly successful Lacanian psychoanalyst) operates.<\/p>\n\n\n\n

When all three elements are filled in and assigned a unique category, the judgment becomes actionable.  The actionable judgment unfolds, according to the categorical assignments, into a category-based nested form where thirdness brings secondness into relation with firstness.<\/p>\n\n\n\n

0177 Here is a picture of the Positivist’s judgment.<\/p>\n\n\n\n

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

0178 A positivist intellect (relation,<\/em> thirdness) brings the empirio-schematic judgment (what ought to be,<\/em> secondness) into relation with the dyad, {the thing itself [cannot be objectified as] its observable and measurable facets} (what is,<\/em>firstness).<\/p>\n\n\n\n

Note how each element is assigned to one of Peirce’s categories.<\/p>\n\n\n\n

0179 The positivist intellect<\/em> has a rule.  Metaphysics is not allowed.  Since natural philosophy includes both physics (material and instrumental causations) and metaphysics (formal and final causations), natural philosophy is excluded.  That is what normal contexts do<\/em>.  They exclude, complement and align with other normal contexts.<\/p>\n\n\n\n

0180 The empirio-schematic judgment<\/em> is a triadic relation that is imbued with secondness<\/em>.  What does that imply?  A judgment is considered to be actual?  A specialized 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).<\/p>\n\n\n\n

Yeah, that seems totally actual.<\/p>\n\n\n\n

0181 Finally, the dyad, {a noumenon [cannot be objectified as] its phenomena}, does not contain two real elements, it only contains one thing that is considered from two points of view<\/em>.<\/p>\n\n\n\n

A theologian speaks of the thing itself<\/em> being constituted as matter and form<\/em>.  Matter and form are distinct real elements.  So, {matter [substance] form} belongs to secondness.<\/p>\n\n\n\n

In contrast, a scientist speaks of phenomena<\/em> as the foundation for scientific inquiry<\/em>.  Phenomena<\/em> are the observable and measurable facets of a noumenon<\/em>.  But, phenomena<\/em> cannot objectify their noumenon<\/em>, even though both terms label the same entity<\/em>.  The observable and measurable facets of an entity<\/em> cannot objectify the thing itself<\/em>. <\/p>\n\n\n\n

What is<\/em> of the Positivist’s judgment is popularly labeled, “Kant’s slogan”.<\/p>\n\n\n\n

For the theologian, the matter and the form of the noumenon<\/em> are distinct, real elements. <\/p>\n\n\n\n

For the scientist, the thing itself<\/em> is irrelevant for building models<\/em>. Only its phenomena<\/em> are relevant.<\/p>\n\n\n\n

0182 An actionable judgment<\/em> unfolds on the basis of its categorical assignments<\/em>.<\/p>\n\n\n\n

Here is a picture of the resulting nested form.<\/p>\n\n\n\n

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

The normal context of the positivist intellect3<\/sub><\/em> brings the actuality of the empirio-schematic judgment2<\/sub><\/em> into relation with the possibility that ‘a noumenon [cannot be objectified as] its phenomena’1<\/sub><\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":"

0168 One of the benefits of chapter two, establishing that Lacan is not a Buddhist, is the appearance of the three-level interscope in this examination.  Two e-works may assist in appreciating the interscope: A Primer on the Category-Based Nested Form and A Primer on Sensible and Social Construction.  Both are available at smashwords and other e-book venues. 0169 If I step […]<\/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-9443","post","type-post","status-publish","format-standard","hentry","category-book-review"],"yoast_head":"\nLooking at Slavoj Zizek's Book (2024) "Christian Atheism" (Part 16 of 33) - 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=9443\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Looking at Slavoj Zizek's Book (2024) "Christian Atheism" (Part 16 of 33) - 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