From a subjective point of view, we take the existence of integrated entities, i.e., ourselves as the most unproblematic given, and blithely project such integrity onto untold many “entities” far and wide. However, from a naturalistic perspective, accounting for anything more integral than the attachments and attractions that are explicable in terms of the four fundamental forces of physics has been anything but straightforward. If we take it that the universe begins as an integral unity (the singularity referred to as “the cosmic egg”) and explodes into progressive stages of internal detachment, then we can also fathom the idea that eddies of relative detachment becoming increasingly integral. Helmuth Plessner made a powerful case for the onset of “positionality” constituting one of the major transitions in nature. Surely, the emergence of “entities” (i.e., life-forms) that position themselves in relation to their surround marks a decisive transition in relative levels of detachment and some would say “autonomy.” It would follow, with no less force, that where and when entities can be seen to be normatively integrated, and indeed to be the agents of their own normativity, that another threshold of detachment has been crossed. The paper introduces and explores the idea that normativity, embedded in a wide-ranging theory of natural detachment, can be considered an emergent force of nature that is requisite to accounting for levels of integration beyond that which is explicable in terms of the four fundamental forces of physics. Following this line of enquiry, we argue that the first expression of a fully, normatively-integrated life-form is neither a spoken language user nor for that matter an individual but rather the neoteny-based, Homo erectus Group. In so doing we claim to have made an inroad into embedding the force of normativity into a wide-ranging naturalist framework, to have provided philosophical anthropology with a new (post-individualist) point of departure, and at least playfully, to have given some naturalistic grist to Hegel’s proclamation that spirit (Geist) is the truth of nature.

中文翻译：

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规范性，系统集成，自然脱离和杂合人

从主观角度来看，我们将集成实体（即我们自己）视为最没有问题的实体，并将这种完整性巧妙地投射到了无数的“实体”上。但是，从自然主义的角度来看，要比物理学中的四个基本力所解释的依附和吸引力更重要的东西，简直是无稽之谈。如果我们以宇宙开始为一个整体性整体（奇异性称为“宇宙蛋”）并爆发为内部脱离的渐进阶段，那么我们也可以理解相对脱离涡流变得越来越完整的想法。赫尔姆斯·普莱斯特纳（Helmuth Plessner）为“定位性”的出现提供了有力的依据，“定位性”构成了自然界的主要转变之一。一定，相对于周围环境定位自己的“实体”（即生命形式）的出现，标志着相对分离水平的决定性转变，有人会说“自治”。随之而来的是，可以毫不费力地看到，实体在哪里和何时被规范地整合，并且实际上是它们自身规范性的推动者，已经超越了另一个脱离界限。本文介绍并探讨了一种观点，即规范性嵌入在广泛的自然脱离理论中，可以被认为是自然的新兴力量，它是解释整合水平所必需的，而这超出了四个基本力所能解释的水平。物理学。根据这条查询线，我们认为完全 规范整合的生活形式既不是口语使用者，也不是个人，而是基于新人的直立人组。这样做，我们声称已将规范性的力量纳入广泛的自然主义框架中，为哲学人类学提供了新的（后个人主义的）出发点，并且至少是在玩味上，给予了一些建议。黑格尔宣称精神（Geist）是自然的真相的自然主义者。