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II. Pedia Sapiens: A Planetary Progeny Comes to Her/His Own Actual Factual Knowledge

3. The Book of Naturome: A New Translation

Turker, Sabrina and Gesa Hartwigsen.. Exploring the Neurobiology of Reading through Non-invasive Brain Stimulation. Cerebral Cortex. 141/497, 2021. As the Abstract notes, MPI Human Cognition and Brain Sciences researchers uniquely attribute our human abilities to understand written texts to an interplay of dorsal and ventral streams which can attend to both more or less common vernacular. Once again, as the 2021 edification event becomes filled in at every instance, these archetypal, chimera-like complements are found to be in effect. And we ought to wonder about this nascent planetary prodigy whom altogether is proceeding to learn to read the natural ecosmomic scriptome.

Non-invasive brain stimulation (NIBS) has proved its worth as a modulatory tool for drawing causal inferences and exploring task-specific network interactions. Here we add a synthesis of reading-related studies based on 78 NIBS investigations of the causal involvement of brain regions, and then link these results to a neurobiological model of reading. Overall, the findings provide evidence for a dual-stream neurobiological model of reading in which a dorsal stream processes unfamiliar words and pseudowords, and a ventral stream deals with known words. In regard, we emphasize the need to investigate task-specific network interactions in future studies by combining NIBS with neuroimaging. (Abstract)

van Berkel, K. and A. Vanderjagt, eds. The Book of Nature in Early Modern and Modern History. Leuven, Belgium: Peeters Publishing, 2006. In 2002 at Groningen a subsequent conferral occurred to discuss more recent appreciations. But in the first decade of the third millennium, might it be possible, even an imperative mission, to imagine a real identity for this earthly abide, whereupon people are divinely intended co-creators of an unfinished genesis?

van der Meer, Jitse and Scott Mandelbrote, eds. Nature and Scripture in the Abrahamic Religions: 1700-Present. Leiden: Brill, 2008. Together with a companion volume of the same title, but “Up to 1700,” a collection of scholarly papers upon this once and imperative future indigenous revelation.

The four companion volumes of Nature and Scripture in the Abrahamic Religions contribute to a contextual evaluation of the mutual influences between scriptural exegesis and hermeneutics on the one hand and practices or techniques of interpretation in natural philosophy and the natural sciences on the other. We seek to raise the low profile this theme has had both in the history of science and in the history of biblical interpretation. Furthermore, questions about the interpretation of scripture continue to be provoked by current theological reflection on scientific theories. We also seek to provide a historical context for renewed reflection on the role of the hermeneutics of scripture in the development of theological doctrines that interact with the natural sciences. (Publisher)

Van Schaik, Carel and Kai Michel. The Good Book of Human Nature: An Evolutionary Reading of the Bible. New York: Basic Books, 2016. From our global vantage, a senior University of Zurich anthropologist and a science writer achieve a respectful view of biblical writings in five parts from Genesis: When Life Became Difficult to The New Testament: Salvation. By this unique survey, a diary-like record of humanity’s passage into sedentary tribal groupings trying to survive, procreate, and gain some meaningful sense via nascent cultures becomes evident. Our interest is a final chapter The Book of Nature: God’s Second Bible whence this endeavor from Greece, Augustine and famously Galileo that an Earthly abide and starry raiment, by way of scientific inquiry, could also be of revelatory import. Some centuries later, while mathematics and geometry are well advanced, lately as algorithms, the perception has been set aside and ruled out. But this resource website into our worldwise, multiVerse century, as we near the 2020s, seeks to revive the quest by way of a genetic scriptome that we participant peoples are made and meant to read.

The Bible is the bestselling book of all time, but so far no one has read it as a chronicle of our ancestors' attempts to cope with the trials and tribulations of life on Earth. Evolutionary anthropologist Carel van Schaik and historian Kai Michel contend that it was written to make sense of the epic transition from egalitarian hunter-gatherer to agricultural societies. Religion arose as a strategy to cope with epidemic disease, violence, inequality, and injustice that confronted us when we abandoned the bush. By way of cognitive science, evolutionary biology, archeology, and religious history, van Schaik and Michel take us on a journey from the Garden of Eden to Golgotha. The Book of Genesis marked the emergence of private property - one can no longer take the fruit off any tree. This novel perspective allows unexpected secrets to be drawn from Adam and Eve, Cain and Abel, Abraham and Moses, Jesus of Nazareth and Mary. The Bible may have a dark side, but by this view proves to be a hallmark of human indefatigability.

Vanderjagt, A. and K. van Berkel, eds. The Book of Nature in Antiquity and the Middle Ages. Leuven, Belgium: Peeters Publishing, 2005. Proceedings from a 1999 conference at the University of Groningen on the long tradition of pursuing natural design as a path to witnessing its Creator.

Vessey, David. Philosophical Hermeneutics and the Liber Naturae. Philosophy Today. 58/1, 2014. Hermeneutics is the theory and methodology of text interpretation, especially of biblical texts, wisdom literature, and philosophies. A Grand Valley State University (Michigan) philosopher seeks to relate the perennial sense of nature as a legible dispensation with modern literary understandings. The paper opens with a history of the book of nature from Augustine, Hugo of St. Victor, to its prime advocate Galileo. Also known as an “emblematic” view (search Ashworth), the medieval and Renaissance mind held this creaturely, earthly and celestial surround to be filled with meaningful inscriptions, if only their words and phrases could be discerned. As a 20th century encounter, the German scholar Hans-Georg Gadamer (1900-2002), is seen to extol a “phenomenology of reading” that distinguishes human intellect and inquiry. As the second quotes alludes, our human place and intent is to be cognizant readers of reality. Into the 21st century, the essay is a good review of this once, present, and future sense of a phenomenal narrative script. May we at last, via a worldwise personsphere, be able to realize that greater creation is written in a genetic language?

The history of philosophical hermeneutics is one of expanding scope—moving from the interpretation of religious texts, to all texts, to understanding in the human sciences, to all understanding. As its scope expands it intersects with a wider range of philosophical traditions; only by making these intersections explicit can the key themes of philosophical hermeneutics come forward. I consider two central hermeneutic claims—that nature can be thought of as a text and that insights drawn from understanding texts illuminate all understanding. These ideas have roots in the Liber Naturae, especially in the writings of Hugh of St. Victor and of Robert Boyle. Understanding how they each see nature as a text enables us to clarify how Hans-Georg Gadamer must see it and draws our attention to his neglected phenomenology of reading. (Abstract)

Understanding, according to Gadamer, is always a process of making something present through language. Moreover, Gadamer thinks we have a world at all only because we are linguistic beings. Non-linguistic beings function in an Umwelt, an environment, humans live in a possible intelligible Went, a world, only in virtue of linguisticality. That is, natural things are disclosed to us as potentially meaningful and intelligible only because we have acquired language. (8)

Wheeler, Wendy. “Tongues I’ll Hang on Every Tree:” Biosemiotics and the Book of Nature. Westling, Louise, ed. The Cambridge Companion to Literature and the Environment. Cambridge: Cambridge University Press, 2014. The London Metropolitan University scholar begins with this line from Shakespeare’s As You Like It, which continues, she notes, “these trees shall be my books.” Akin to the editor’s own The Logos of the Living World (2014 search), these convergent insights speak for an encompassing natural milieu which is textual and literal in its deepest essence. In regard, a 21st century recovery of a natural revelation may be accessible if to follow this biosemiotic insight that life, evolution, and human are most distinguished by such an informative content. From Charles Peirce, Gregory Bateson, and Thomas Sebeok earlier to Marcelo Barbieri, Denis Noble and others today this once and future view is in ascension. The Biosemiotics journal is a good source. Or in the words biologist James Shapiro (2011) “nature is, in effect, its own reader.”

Wheeler, Wendy. The Book of Nature: Biosemiotics and the Evolution of Literature. Saul, Nicholas and Simon James, eds. The Evolution of Literature: Legacies of Darwin in European Cultures. Amsterdam: Rodopi, 2011. The London Metropolitan University scholar, author, and editor moves beyond the “mechanistic, linear and reductionist” Modern Synthesis by evoking this deeper textual content in an endeavor, as this site avers, to recover what every other age and culture knows that this natural creation is a meaningful “script.” An “organistic self-organization” thus accrues, whereof biological systems are “complex, non-linear, recursive, and emergent” so to fulfill Charles Peirce’s 19th century sense that “all this universe is perfused with signs.” See also her chapter “The Biosemiotic Turn, or the Nature of Creative Reason in Nature in and Culture” in Ecocritical Theory, Axel Goodbody and Kate Rigby, eds. (University of Virginia Press, 2011).

This essay argues that recent developments in evolutionary biology require us to reformulate the Darwinain Synthesis which has dominated evolutionary understandings from the 1930s to Neo-Darwinism and Evolutionary Psychology in the present. Introducing the new interdiscipline of biosemiotics, which understands all living things – from cells to organisms to ecosystems – as communicative makers of meanings, the essay argues that we can understand cultural and aesthetic life both as emergent from natural biosemiotic life and also as rearticulating nature’s patterns at a new symbolic level in humans. Drawing on the semiotic philosophy of Charles Sanders Peirce and on Michael Polanyi’s understanding of tacit embodied knowledge, the essay suggest that the power literature lies in in its capacity to remind us of the generative power and enactive evolution of semiosis, both and in nature and in culture. (Abstract, 165)

There were once, in Christendom, two books: the Book of Nature and the Book of God’s Word. Both were God’s work: complementary, to be read together. Neither was superficial; both involved many levels of understood development and interpretation. (165) Before the dull simplicities of a dully materialistic age, we looked for what Gregory Bateson called ‘the pattern that connects’ all living things (and nature and mind) across theology, the arts and natural philosophy. Due to the religious doctrine of human exceptionalism, we rarely looked in nature for the pattern which seems so remarkable in us; for historical reasons, we have temporarily, disastrously, ceased properly both to look and to read our meanings in both occult books. With the advent of modernity, old evolved wisdoms have been scorned, and the book of nature has been turned into commodities and exploited. We have buried the mystery of making sense (the interpretation of signs in nature and in language) in a fantasy of positivistic realism.. (165-166)

Wilson, Lydia. Reading, That Strange and Uniquely Human Thing. Nautilus. Issue 35, 2020. A Cambridge University linguist, computer scientist and wumanitarian achieves a latest holistic view of cerebral faculties as they contribute to this distinctive activity. Rather than the left brain only, several mosaic areas come involve sound, vision, executive function, distributed networks and more so as to get the whole story. This varied facility can then contain “dual script pathways” of pictographic Chinese or the phonetic alphabet, that is, both pictures and letters. Again our interest is to note how deeply ingrained and significant this textual and graphic capability seems be so a self-creative genesis to can learn to read its natural narrative.

I joined the Cambridge Cybercrime Centre in December 2020 to work on expanding and utilizing the data being collected from online extremist sources. For the past decade I have been working on motivations for joining extremist groups using field-based techniques in a multi-disciplinary team of psychologists and anthropologists. My role was to interview extremists, ex-extremists, and non-extremist fighters all over the world, from the front line in Iraq to prisons to homes. Now my attention is shifting to these same motivations but expressed online. I have also worked as a consultant in Preventing and Countering Violent Extremism (PCVE), for clients ranging from UN agencies (UNDP, UNICEF, UN Women) and governments (UK, USA, Tunisia, Jordan, Australia). (Lydia’s CU website)

Wolf, Maryanne. Proust and the Squid: The Story and Science of the Reading Brain. New York: HarperCollins, 2007. As Director, Center for Reading and Language Research, and Professor of Child Development at Tufts University, the author is well versed to explain our propensity for image and alphabet. As the various pathways from neurons to newspapers are traced, one wonders why a genesis universe is trying to learn to write and read itself, if only we could decipher. See also her 2016 work Tales of Literacy for the 21st Century which contrast deep paper reading and fast screen scans.

Zaida b. Ismail, Mohd. The Cosmos as the Created Book and its Implications for the Orientation of Science. Islam & Science. 6/1, 2008. The director of the Centre for Science and Technology at the Institute for Islamic Understanding in Malaysia claims that a witness and sensitivity to universal nature as an ordained scriptural testament is indeed a fundamental essence of Muslim truth and belief. Compare also its agreement with the 2007 Seyyed Nasr volume in this section.

Based on the conception of the Cosmos as a grand, created Book consisting of Divine signs, a conception made possible by the linguistic-conceptual system of the Islamized Arabic, this article deliberates on the orientation of science in Islam by elaborating on two theoretical implications of such a conception: one being the avoidance of secularization as a philosophical program, the most fundamental component of which is the disenchantment of nature; and the other being the appropriation of the tafsir-ta’wil method of reading the signs and symbols of the Qur’an into science. (31)

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