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It is her (naked) appearance before him ( before him both literally and lexically, in his"d speech) that makes him feel his maleness; the carnal remark bone of my bone, flesh of my flesh strikes us as the verbalization of sexual desire; the man. At the very least, one must admit that his delight in her leads him to exaggerate the degree to which she is his own, more same than other, and to see her as an exteriorized portion of himself. This is not the voice of pure reason naming; and the name, born of his desire, has consequences for their relationship. Later, a different passion will lead the man to rename the woman, this time without reference to himself. Hearing in Gods grim prophecy of the dismal human future (sorrow, sweat, toil, and death) the only good news, namely, that the woman will bear children, he grasps at this straw of hope, renaming the woman eve (.
Chavah ) because she is the mother of all living ( chai ). From Adams hopefulness eve gets the first genuinely proper name given in the bible. What, then, is the case with our proper names, our personal names, the names we carry throughout our lives? Are they merely arbitrary and conventional handles that serve simply to designate and uniquely pick us out of a crowd? Or do our names, like those given by god, have power to shape our lives? Which passions do and should govern acts of naming: When we name, do we express desires for ourselves ( ishah ) or hopes for the future of others (.
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But the day ends when night comes and the seas end at the shoreline, sume and the firmament becomes a whole when it becomes the sky. Without names, there would still be distinctions. There how would be love and there would be hate, but bravery would shade off into foolhardiness, and we would lose the clarity of thought. Gods naming clarifies, delimits, bounds, shapes, and makes intelligible. Like the creation itself, which proceeds by acts of speech (which are in turn always acts embodying and producing separations these acts of naming bring order to chaos, the discrete to the continuous, definition to the indefinite, shapely and recognizable form to the merely qualitative. Human naming, though perforce an act of speech and hence of reason, is, however, frequently colored by human passions such as fear, pride, hope, and lust. The names Adam gave the animals may have been disinterested, but not so the names he gives to himself and to the woman when she is brought before him: This now is bone of my bone and flesh of my flesh; and this shall. Previously called (by god and by the narrator) adam, human being ( adam is not a personal name but a species name the man now names himself male human being, ish, in relation to female human being, ishah.
Light was called day, darkness was called night. The firmament was called heaven, the dry place was called land, the water was called sea. Darkness is not light, water is not dry. What more does a name add? The hebrew word translated firmament which God called heaven comes from the root meaning to beat. Workmen pound copper until it spreads out into a thin amorphous sheet, then form it and cut it and give it shape. Light and darkness, wet and dry, like the thinly pounded sheet of copper, seem to be an indefinite morass, each having its own quality, but each spreading out beyond the human imagination.
and just as mortal. Like the names that Adam gave the animals, these names designate but do not determine the thing. They are merely conventional handles for grasping the beings handled, which, because they are already naturally distinct and distinctive, beg only to be recognized with names peculiarly their own. In naming beings distinctively we do little more than acknowledge the articulated and multiform character of the given world. Not all acts of naming are so innocent. Sometimes they actually shape and form the things they name. Such creative naming is, for example, especially characteristic of the biblical God, Who, in the account of creation given in the first chapter of Genesis, names five things: light, darkness, the firmament, the dry land, and the gathered waters. As Robert Sacks observes, we can best grasp the significance of naming by comparing the things God named with the names God gives them.
We generally take our name for granted. But, for these reasons, in a deeper sense we summary may not really know our name—what it means, why we have it, how it should be regarded and used. Paradoxically, by dint of being so familiar, the manifest mystery of our named identity may have become invisible. We name ourselves and others, but do we really know what we are doing when we do so? To name is to identify. But what this means depends on the meaning of names, the meaning of identity, and the relation between the name and the thing named. Most common names, unlike personal names, are merely pointers, holding no deeper meanings for the named.
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The authors of this essay on names have just identified themselves. For the sake of full disclosure, they are willing to have it known that they have the same last name not by coincidence or consanguinity but because they are married to each other (and have been for over thirty-four years). Some will suspect that this biographical fact is responsible for the authors attitudes toward names and naming. The authors respectfully submit that the reverse is closer to the truth, that their attitude toward names and naming—and the many things that they have slowly come to understand about what names imply—is responsible for this paramount biographical fact. This essay is a first attempt to articulate, not least for themselves, what they have tacitly understood. I, everybody has a name. Nearly everybody who has a name knows what. Our name is as familiar and as close to us as our own skin; indeed, we are more frequently aware of our name than we are of the unique living body that it identifies. We write it, speak it, answer to it-often, immediately, surely, unreflectively.