{"id":9684,"date":"2025-10-22T08:00:00","date_gmt":"2025-10-22T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=9684"},"modified":"2025-05-24T12:34:31","modified_gmt":"2025-05-24T12:34:31","slug":"a-first-look-at-julian-jayness-book-1976-the-origin-of-consciousness-in-the-breakdown-of-the-bicameral-mind-part-9-of-21","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=9684","title":{"rendered":"A First Look at Julian Jaynes’s Book (1976) “The Origin of Consciousness in the Breakdown of the Bicameral Mind” (Part 9 of 21)"},"content":{"rendered":"\n

0345 Explicit abstractions?<\/p>\n\n\n\n

Let me step back and consider how the medieval scholastic interscope for how humans think<\/em> presents explicit abstractions<\/em> within a framework that promotes… um… implicit abstraction<\/em>.<\/p>\n\n\n\n

0346 The written words<\/em> that go into each slot in the scholastic interscope<\/em> are explicit abstractions<\/em>.<\/p>\n\n\n\n

However, the purely relational structure of the interscope<\/em> characterizes the nature of implicit abstraction<\/em>.<\/p>\n\n\n\n

0347 To start, the medieval scholastics identify three actualities, corresponding to judgment2c<\/sub>, perception2b<\/sub> and sensation2a<\/sub>.<\/p>\n\n\n\n

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

0348 Does explicit abstraction stop with these labels?<\/p>\n\n\n\n

No, another layer of explicit abstraction refines these one-word labels.<\/p>\n\n\n\n

Let me start from the top, then (after some discussion) end at the top.<\/p>\n\n\n\n

Since judgment2c<\/sub> is a triadic relation, it2c<\/sub> can be portrayed as a triadic relation (the three-spoke diagram), a dyadic structure (where the triadic relation is “reduced” to secondness), and a monadic structure (an undifferentiated triadic structure appears to be one perspective-level thing).<\/p>\n\n\n\n

On one hand, different ways of expressing the same perspective-level actuality2c<\/sub> may appear confusing.  On the other hand, each way reflects the difficulty of capturing this elusive creature2c<\/sub>,<\/em> which is also the interventional sign-vehicle<\/em>(SVi<\/sub>).<\/p>\n\n\n\n

0349 Perception2b<\/sub> and sensation2a<\/sub> are dyadic relations, typical for the category of secondness.<\/p>\n\n\n\n

An exemplar for the dyadic relation<\/em> is Aristotle’s hylomorphe, matter [substantiates] form<\/em>.  Matter <\/em>and form<\/em> are real elements.  [Substance] <\/em>is the contiguity between these two real elements.<\/p>\n\n\n\n

Weirdly, [substance]<\/em> is not a real element, but, the Wernicke’s area on the right<\/em> does not know that.  Consequently, it has no impediment to imagining what a substance must be<\/em>.  Then, instantly, the Wernicke’s area on the left<\/em> decodes that what <\/em>into a spoken word… er… “auditory hallucination”.<\/p>\n\n\n\n

Weirdly, the voice in my head<\/em> tells me to avoid substance abuse<\/em>.<\/p>\n\n\n\n

Substance abuse<\/em> wrecks the body<\/em> and compromises the soul<\/em>.<\/p>\n\n\n\n

So, does “substance” label a chemical compound?  Or does the term label the contiguity between body and soul?<\/p>\n\n\n\n

0350 The medieval scholastics already rely on the spoken terms, “body” and “soul”.  These are old, holistic words, converted into explicit abstractions.  Each spoken label has a distinct meaning, presence and message.  <\/p>\n\n\n\n

“Body” derives from the Greek word, “soma”.  Soma<\/em> represents the parts of the warrior’s body ready to perform in battle<\/em>.  It’s not enough to be fleet of foot.  One must have shield and weapon on arm and in hand.  According to Jaynes (page 71), soma<\/em> is used by Homer in the Iliad <\/em>in the plural to refer to a dead corpse.<\/p>\n\n\n\n

“Soul” derives from the Greek word, “psyche”, which refers the life-substances of blood and breath.  Other words also apply, “thumos” means motion and agitation, particularly related to the chest. “Phren” is goes with “gut reaction”.  “Noos” relates to vision.<\/p>\n\n\n\n

0351 According to Jaynes, the original Greek words<\/em> explicitly label implicit processes expressed by men in battle and conflict.<\/em>  They do not touch base with introspection<\/em>.  They do not label subjectively conscious thoughts and attitudes.  Instead, they cohere with the bicameral mind<\/em> as the two-chambered brain organ that pumps interventional sign-vehicles2c<\/sub><\/em> into species impressae2a<\/sub><\/em>.<\/p>\n\n\n\n

0352 In contrast, the following figure<\/em> presents explicit abstractions<\/em> that portray what is implicit to the previous figure’s explicit abstractions<\/em>.<\/p>\n\n\n\n

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

0353 The content-level actuality2a<\/sub><\/em> elucidates what Jaynes refers to as “the auditory hallucination” of the bicameral mind<\/em>.<\/p>\n\n\n\n

Sensation2a<\/sub> is a hylomorphe, consisting of two real elements, the active body (which associates to body-oriented Homeric terms about the warrior) and sensate soul (which refers to impressions and feelings that emerge from (and situate) the potential of ‘something happening’).  The art of the Iliad<\/em> comes from an epic portrayal of the active bodies of Greek and Trojan warriors, with the expectation that the sensate souls of the audience<\/em> are moved in concert.<\/p>\n\n\n\n

But, the Iliad<\/em> lacks the vocabulary<\/em> for sensate soul<\/em>. So, the movements of the audience’s sensate souls<\/em> occurs through implicit abstraction<\/em>.  There is nothing explicit about that.  When gods and friends appear to the warriors in the Iliad,<\/em>they act like active bodies engaging sensate souls.  It is as if each appearance is… well… I suppose that the modern label, “auditory hallucination” applies.<\/p>\n\n\n\n

0354 Is there a more clinical way to consider active body [substantiates] sensate soul?<\/em><\/p>\n\n\n\n

Perhaps, the active body2a<\/sub><\/em> touches base with the<\/em> Wernicke’s region on the right. <\/em> As such, the active body2a<\/sub><\/em> introduces an SVi<\/sub> to the interventional sign-interpretant (SIi<\/sub>).  Later, the sensate soul2a<\/sub><\/em> associates to the left Wernicke’s region’s decoding the SVi<\/sub> into its SOi<\/sub><\/em>.<\/p>\n\n\n\n

0355 The situation-level actuality2b<\/sub><\/em> repeats the terms that constitute the content-level actuality2a<\/sub><\/em>. But here, different qualifiers<\/em> apply to “body” and “soul”.  The perceptive soul [informs] the reactive body2b<\/sub>.<\/em><\/p>\n\n\n\n

Opinion [informs] emotions2b<\/sub>.<\/p>\n\n\n\n

Consciousness, that is, introspection, seems to apply, since a perception of the situation<\/em> may be subject to analysis, if one has the vocabulary<\/em> to conduct the analysis<\/em>.  Spoken terminology that refers to reflective thought <\/em>must be present before the phantasm2b<\/sub><\/em> is subject to introspection<\/em>.  Jaynes argues that psychological terminology<\/em> does not yet exist during the era of the bicameral mind,<\/em> even in literate early civilizations<\/em>.<\/p>\n\n\n\n

Not yet?<\/p>\n\n\n\n

Is that the same as “nyet”?<\/p>\n\n\n\n

0356 The following diagram shows how the integration of body and mind<\/em> entangles matter and form.<\/p>\n\n\n\n

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

The body2<\/sub><\/em> is activea<\/sub> matter<\/em> on the content level and reactiveb<\/sub> form<\/em> on the situation level.  The active body<\/em> has five senses for the exterior world and many more for the interior.  The reactive body<\/em> is where emotions change inner physiological dynamics.<\/p>\n\n\n\n

The soul2<\/sub><\/em> is sensatea<\/sub> form<\/em> on the content level and perceptiveb<\/sub> matter<\/em> on the situation level. The sensate soul2a<\/sub> exhibits qualia and feelings.  The perceptive soul2b<\/sub> emerges from (and situates) the possibility of one’s imagination1b<\/sub>.<\/p>\n\n\n\n

0357 The medieval scholastics<\/em> use Latin<\/em> for their explicit abstractions<\/em>.  To me, their terms retain a holistic flavor<\/em>.  Peirce’s postmodern diagrams<\/em> adds a whole new style of holism:<\/em> the purely relational structure.<\/p>\n\n\n\n

0358 Does the Latin term, species impressa2a<\/sub>,<\/em> capture the content-level hylomorphe2a<\/sub>,<\/em> where the two real elements are active body and sensate soul?  Species impressa2a<\/sub><\/em> transliterates into “a kind of impression”.  Or maybe, “impression as a kind of actuality”.<\/p>\n\n\n\n

Similarly, does the Latin term, species expressa2b<\/sub>,<\/em> capture the situation-level hylomorphe2b<\/sub>, where the two real elements are perceptive soul and reactive body?  Species expressa2b<\/sub><\/em> transliterates into “a kind of expression”.  Or perhaps, “expression as a kind of actuality”.<\/p>\n\n\n\n

0359 The postmodern hylomorphes pictured on the left<\/em> build on the explicit abstractions achieved by premodern Latin-writing medieval scholastics, pictured on the right.<\/em>  However, the expressions on the left look like implicit abstractions<\/em>compared to the expressions on the right<\/em>.<\/p>\n\n\n\n

Each set of technical terms<\/em> comes from its own specialized language<\/em>.<\/p>\n\n\n\n

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

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