Yesterday we mentioned that a sentence can be perfectly grammatical but meaningless, such as Colorless green ideas sleep furiously. Reader Julie wonders what would happen if we typed this sentence into an image generator? Let's find out:
Not only can it not generate an image, it can't even accurately reproduce the sentence; or, the image is a less accurate version of the meaningless sentence, with the insertion of some seemingly random noise.
It reminds me of how natural selection is supposed to work, via poorly copied genetic sentences. Again, DNA is a language, and like any language it points to something beyond itself. When there's a copying error, it usually results in something dysfunctional, but occasionally points to something that turns out to be beneficial.
It's another one of those things that I get, but don't really get at all. For example, I know how a CD works, but then again, I have no idea how shining a laser beam on encoded digital bits results in Aretha appearing in my living room.
Yesterday we touched on the idea that theology is a sort of grammar; the church is the community that speaks Christianese, while theologians formulate the syntax and semantics of the language. Again, syntax and semantics are very different things, and the latter can never be reduced to the former.
When you think about it, it's a very tricksy business, because which comes first, the meaning or the syntax? Do we first have meaning that we encode in sentences, or do sentences generate the meaning? And how can either of these occur in a cosmos that is non-linguistic, i.e., that has no syntactical structure and therefore no means of encoding and conveying information?
This prior condition, I suppose, is what Christians call God. Not just any God, but a... logogenetic (?) one that is the source and generator of meaning. Gemini, is that even a word?
While "logogenetic" might not be a widely recognized everyday word, it does appear in certain academic contexts, particularly within the field of systemic functional linguistics.
It is derived from "logos" (Greek for "word" or "reason") and "genesis" (origin). Therefore, "logogenetic" relates to the origin or generation of meaning, particularly in the context of how meaning is created within a text or a communicative event.
The term is used, especially in systemic functional linguistics, to describe the creation of meaning within a text as it unfolds. It refers to the moment-by-moment genesis of meaning.
Well, the world is a text that is loaded with meaningful information.
Moreover, the whole point of Genesis is that reality itself is a "communicative event." We know that it is ordered -- i.e., has a syntactical structure -- and that this structure points to a meaning. Except the meaning proceeds in two direction: "upward" it points to God, hence the old gag that the things that are seen point to the things that are not seen, i.e., the contingent to the eternal.
But they also point downward to all the various forms that are implicit in the world, such as its mathematical structure.
These latter forms, cut off from the ultimate meaning at the top, are difficult to account for. Doing so results in a kind of "meaningless meaning," in the sense that, for example, the laws of physics are on the one hand meaningful but on the other hand meaningless in any ultimate sense. Rather, they just are.
But why should anything mean anything in any context? Again we go back to Jaki's idea that every philosopher, in order to do any kind of philosophy at all, presumes a cosmos in which one thing can stand for another and communicate meaning. For which reason we agree with the Aphorist that
Metaphor supposes a universe in which each object mysteriously contains the others.
He also says
Either God or chance: all other terms are disguises for one or the other.
But chance has no creative function, rather, it can only be parasitic on an existing order. Properly speaking, it doesn't actually exist as any kind of positive entity. For example, if we flip a coin, we say that chance determines whether it lands heads or tails, but chance isn't an actual thing, rather, a measure of probability. It has no power of its own; it cannot do anything because it isn't anything.
Chance is not an entity. It is not a thing that has power to affect other things. It is no thing. To be more precise, it is nothing. Nothing cannot do something. Nothing is not. It has no "isness."
What are the chances that chance can do anything? Not a chance. It has no more chance to do something than nothing has to do something (Sproul).
Rosen points out that languages are "about something outside the languages themselves. It is their essence to express things about external referents."
Again, irrespective of this or that meaning, what we want to know is the ontological status of this aboutness. How can anything be about anything else other than itself? How is it that things point to other things?
Syntax eliminates this question: "What is left of a language when the referents are stripped away constitutes syntax." It appeals to science because it appears objective, whereas "Semantic aspects, by contrast, possess ineluctable subjective features."
Rosen objects to the idea that there could be a syntax so perfectly detailed that it could effectively replace semantics. Rather, he is saying that this is impossible in principle. He cites Gödel, who proved that
syntactical rules captured only an infinitesimal part of "real" mathematics.... So, in this realm, there is no way to reduce semantic aspects to syntactic ones in general...
In short, the most complete syntax will always leave a semantic residue.
This is not the first time we've been down this rabbit hole. For example, a post from last November says
"Metaphor is even built into the basic structure of creation." For example, "DNA is a code," and "A code is a kind of language" (Klavan). Creation itself
is a fractal: it is metaphors all the way down. The three-part Logos creates man, man creates metaphors for reality, reality is a metaphor for the Logos (ibid.).
Everything points every which way, beyond itself, to its immaterial meaning. And as we've discussed on many occasions, in just what kind of cosmos is this possible?
Our interaction with the world is fractal work: creation within creation, metaphor within metaphor, trinity within trinity proceeding out of and representing the Trinity that is the source and life of it all (ibid.).
We've often pondered the fact that the first thing said of God is that he creates. Well,
When we understand our inner experience as a little Genesis, the ongoing creation of creation, we begin to understand that we are fearfully and wonderfully made in the image of God (ibid.).
Again, a fractal of the Fractal.
Why fractal? I don't know about Klavan, but for me it's the most adequate metaphor I can think of for oneness-in-manyness, and vice versa, of both the Trinity and its reflection in everything and everyone herebelow.
Now, where does this leave us in our discussion of Christianese? It leaves us at the end of this post and the beginning of tomorrow's.