Ways of Being
Versions. The September 2004 edition of ‘Journey in Being’ is abbreviated as ‘v2004,’ or the ‘2004 version’
Document plans. 1. Consolidate: bring all material on each main topic together: SUMMARIES. 2. Edit: introduction of topics. 3. Edit: from beginning to end. 4. Brief version. 5. Later: research and review each main topic; introduce new material as it develops: from the transformation, construction and social phases
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Comments, Plans, Details | Tentative | Non-Text Items
to be Deleted | Hyperlinks | Determine
Significance | for Inclusion in Another Form. Code for the Annotated Outline: Outline | Planned Changes | Changes and Additions to
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Key Text for the Current Section is temporarily contained in a box. This is the current focus or outline that will be the basis for consolidation
Division of Material
1. Overall non-technical summary: Introduction
2. Overall Technical Summaries: at the end of Chapters 1 and 2 and, perhaps, some of the ancillary chapters
3. May repeat material from the Preface to the Introduction to Chapters 1 and 2, and material from the Introduction to Chapters 1 and 2 – but only essence
4. No overlap between Chapters 1 and 2
This is a temporary section of (mostly) temporary main summary sections for some important topics. The main objective to consolidate material. As far as reasonable, material for each topic will be consolidated to the location of the main treatment – the summary. If it is appropriate to retain more than one discussion of a topic it is desirable in the secondary discussions to state only what is needed locally and refer to the main discussion for the basis of the local discussion. Eliminate style ‘summaries’ and this section when done
Prospect for the Journey and its Foundation A SUMMARY
Implications of The Theory of Being
Object. A summary of knowledge and concepts
Theoretical Physics: Quantum Theory and the Relativistic Theory of Gravitation
Conclusions and Critical Review. Prospects for Journey in Being A SUMMARY
The Journey Continues A SUMMARY
The INTRODUCTION describes the ‘Journey in Being,’ its origins and approaches, the essential concepts and conclusions, and builds toward the ideas and style of thought that are found in the main chapters of the essay
The preface is an introduction to the essay. In the preface, I will explain why I decided to publish this work, provide an outline of the essay, state who intended audiences are and who other possible audiences may be, and make suggestions on reading the essay
Introductory Comment. When no longer necessary, eliminate the following boxed outline and the bookmark ‘preface’
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OUTLINE OF THE PREFACE |
This essay narrates a Journey in Being. It began as two personal journeys, one of understanding and the other of achievement. In the beginning the goals were diffuse; understanding and achievement were not intrinsically or rationally connected, and the possibilities were dimly sensed. As my understanding grew into a system of ideas, I began to see possibility more clearly. I began to see that I might understand all being. I also began to see that this understanding had implications for the nature of individual human beings and for my life in terms of transformation. I therefore replaced the idea of achievement by transformation whose felt connection to understanding became rational as well. Journey in Being is the outcome of this process which, through understanding and transformation, sought to grow into a Journey of All Being. Thus, the journey has personal and universal aspects. The ideas or understanding show what is possible; this is developed in the FOUNDATION. The ideas show what transformations are possible. The ideas are themselves a form of transformation but not the only form. In the foundation, it is shown that, in principle, any transformation in being that can be described without contradiction is possible but they do not show how feasible the transformations may be; feasibility may be determined by ‘applicable knowledge’ such as science and, since science is limited relative to all being, by experiments in transformation. This also shows that there are no a priori limits to the ability to conceive what is possible. THE THEORY OF BEING and the theory of IDENTITY show that every individual will, during ‘eternity,’ experience all being. However, I also want to see what ideas and designs may be possible to this end; it seems that ‘ultimate’ transformation might require a combination of ‘blind’ and directed or designed process; certainly, ideas are essential in that without awareness or appreciation there would appear to be no significance to either the process or end of transformation. In this ‘transformation’ phase of the journey I have not achieved success that yet measures up to my success in ideas and, although there are some achievements, this phase whose designs and outcomes-so-far are described in TRANSFORMATION OF BEING, still ‘in process.’ It is not clear that the process will have an end but, certainly, a greater degree of satisfaction with my efforts seems to be possible; this is the next goal and phase of the journey
The purpose of the essay is to elaborate upon the ideas and processes described in the previous paragraph and to show how they have relations to immediate matters – to my life, to society, to human traditions and practices, to the universe as conceived in the history of human thought; this is the content of JOURNEY IN BEING. In the previous paragraph, a number of claims were been made about the possibilities of being. In the FOUNDATION, I have provided a demonstration of the validity of the claims, developed a many implications of the primary claims, shown how they relate to classical metaphysics, to science, and to human concerns. The foundation builds toward bringing what is possible into the realm of the feasible and, in JOURNEY IN BEING, I have described my efforts toward putting this endeavor into practice
In seeking to find a basis of the journey, I have found it necessary and useful to develop a wide range of human knowledge beyond its current boundaries to particular and universal ends; primary among this range are the metaphysics or THEORY OF BEING and the ways or DISCIPLINES OF TRANSFORMATION. The origins, aims and nature of the journey are outlined in the INTRODUCTION. My estimate of the outcome –the achievements– are in the following sections: THE AUDIENCE, ACHIEVEMENTS, UNDERSTANDING, and THE FUNDAMENTAL PROBLEMS
The journey in being has been has been an adventure and inspiration. There have been study, thought, and action. In the process, I have written many essays (HOME) that I may now regard as preliminary and background work to this essay. There is further information on this background in the SOURCES
I publish this essay because I believe that I have something significant and original to say. I have drawn from and synthesized some aspects of a number of traditions, especially western thought and the philosophies of India. However, the essay is not intended to be a summary of the history of knowledge or of action and experiment. My main approaches and tools are thought, life and experiments in change and transformation. My goals are the achievement of the understanding and realization of being. Although there are intimations, in the history of ideas, of the fundamental results in this essay, I believe that the depth, clarity of statement, and completeness of the ideas and the necessity of the arguments are without precedent
The essay has these main sections: the INTRODUCTION, a FOUNDATION and a NARRATIVE of the Journey. The introduction is less formal than the other sections. A number of supplementary sections assist in understanding and reference
The introduction narrates an outline of the Journey – the origins, main goals, motives, the results or achievements, and reasons for the approach taken including the use of the concepts of JOURNEY and BEING. The origins of the Journey include a personal story. Although the personal narrative is of interest to me, I have suppressed the merely personal and focused on what is useful to the objectives of understanding and realization. The significance of the personal includes that it refers to some individual. An objective of this essay, is to show the importance of individual history even to forms of literature that traditionally suppress personal narrative. This text is simultaneously personal, practical and intensely abstract in the traditional sense. The sense of ‘abstract’ is traditional for it is shown in this essay that the proper abstract is real and concrete
The FOUNDATION provides a conceptual framework for and, in its development, has been a part of the Journey. The primary topics of the foundation are metaphysics or the theory of being, theory of knowledge, logic, and cosmology. These primary topics enable the development of a description human being and mind that includes structure, function and growth. The development includes treatment of society and group choice or ethics and politics. While understanding is one of the objectives, the other main goal is transformation. The primary topics provide an approach to transformation and the description of mind enables a design of a ‘complete, minimal system of experiments in transformation.’ As experiment, transformation is necessary to the development of understanding. However, transformation is intrinsically important – meaning not only the transformation of the arrangement of the world but also of the form of being, of the individual. The theory includes an understanding of becoming in general, of the nature of purpose, and of consciously undertaken and purposeful transformation. A journey is necessary not only because process is essential to discovery and transformation but also because enjoyment of the process is at the foundation of purpose. The foundation establishes the contexts of all being and of human and animal being, it justifies its own structure as well as the structure of the journey
The JOURNEY is a NARRATIVE of two interweaving journeys. These threads are the individual but not necessarily personal and that of all being which includes the animal (human.) Here, there is a more complete account of the ideas established in the foundation. The narrative covers KNOWLEDGE, METAPHYSICS as the THEORY OF BEING, EXPERIMENTS IN TRANSFORMATION, EXPERIMENTS WITH METHOD (algorithms, computation, and machines,) and SOCIAL PHILOSOPHY and SOCIAL TRANSFORMATION
The supplementary sections begin with a systematic outline of FUNDAMENTAL PROBLEMS. The list of problems shows what has been accomplished and assists in reviewing whether certain issues deemed essential to the development have indeed been adequately addressed. The set of problems also includes issues that merit further reading, study and exploration; these include TRANSFORMATION of being. There follows a LEXICON, p.137, whose purpose is to show how the basic concepts form a fluid system in interaction with the idea of being developed here; a discussion of SOURCES AND INFLUENCES, that lists personal sources and a reconstruction of the influences on my thought; and, an INDEX of concepts
Although I have always had communication in mind, the preliminary versions of this and related documents were not directed toward a specific class of readers. This is in part because my thought has been open ended. While specific goals have a degree of desirability, it is in the nature of an open ended journey in ideas and transformation that the goals themselves are not given at the outset. Discovery includes discovery of the goals. This is because as the nature of the universe, human nature, my personal nature and their relationships become revealed (and defined) new possibilities become revealed and old possibilities revaluated. The purpose in writing was to get the ideas on paper, to organize, to criticize, to refine and elaborate my thought. I now think that my accomplishments in thought may be a contribution that is worth publishing, that their form is sufficiently stable to allow publication. The initial form of the accomplishments was rough and intuitive. I have been able to find a foundation for the intuitions and to refine, elaborate and to develop consequences of the foundation in a broad range of disciplines, activities and institutions. It is therefore now pertinent to review what I have written here, to consider the classes of reader for whom the work might have interest. This essay has gone through numerous revisions; in the recent revisions I have been editing, organizing and revising the manuscripts in light of what may be the interests of potential readers
This work may have interest for a number of audiences. The first audience is the general reader. I believe that the ideas in this essay touch every life; however, this does not imply that all persons will be interested in the essay. Everyone eats but not everyone cares about what they eat or how to cook. The general reader, then, is one who has an interest in the AMBITIONS of the journey. This reader may have a peripheral interest in my explorations in ideas and in being, near and far. I hope, however, that my writing will touch the reader, will excite the imagination – will be the spark that sets the reader on his or her own journey. Perhaps some individuals will be motivated to share their journey with me. That will be my privilege. Although I have a passion for ideas, it has never been my ambition to live merely in the world of ideas. My passions include people, ideas, nature, dance… In addition to the esoteric, I would like to see social application of my thought and have developed it in that direction in HUMAN BEING AND SOCIETY and FAITH. I have attempted to write as simply as possible without sacrificing careful development of the ideas; however, some readers may experience the central chapters, ‘Foundation’ and ‘Journey,’ as difficult. There are some suggestions in READING THE ESSAY that may help the reader through the essay. It is my hope that the reader, including the one who has difficulties with the ideas but persists through and beyond the difficulties, may enter a ‘Journey in Being’ as participant rather than spectator
Readers of preliminary editions have asked why I have included such a wide range of material and so much detail –so many concepts– in such a short space. Those readers have prompted me to provide an explanation of the need for the range and depth of material in this essay. My response is that the contents are necessary to developing a theory of being and to showing explicitly that a wide range of being falls under its umbrella. I have been able to provide a theoretical demonstration that the theory is comprehensive, i.e., that all being lies within its range. However, without the explicit demonstration the conclusion would lack substance, relevance and application. Thus, I have developed application of the core theory (metaphysics) to classical metaphysics, to logic, cosmology, the nature of life, the nature of human being, mind, society, and faith. The consideration of logic is more than simple application for I have developed a significant generalization of idea of logic (there are similar ideas in the literature) that permits an alternative demonstration of the comprehensive nature of the theory. Logic, cosmology and the metaphysics (the core theory) stand together as a unit… Although this unit of ideas is significant in itself, I had conceived and developed it as a foundation for the ‘Journey in Being.’ The application to the transformation of being is taken up in the chapter, JOURNEY IN BEING
Another audience is the reader who is philosophically inclined. The essay traverses the terrain of a number of traditions of philosophy. The casual and the professional philosopher may find much of interest, especially the illumination (attempts at solution, extension) of a number of classical problems and areas of philosophy such as the theory of being or metaphysics, the nature of ethics and of group choice (political philosophy,) the mind-body problem, the nature of mind and matter, the problem of substance, the categories of being and of intuition, the nature of space and time – relational or absolute, what has been called the fundamental problem of metaphysics, i.e., ‘Why is there something rather than nothing?’ and the related question, ‘Why does the universe contain sentience?’, problems of the theory of knowledge, the nature of the noumenon or thing-in-itself, and questions as to the nature of philosophy and, especially, metaphysics and logic. The variety of reflections is tied together by a unity of perspective that stems, in part, from the theory of being that has been developed. My method includes but is not restricted to analysis; I have considered it important that philosophy should endeavor to illuminate the nature of the real – of being. Although there are intimations, in the history of ideas, of the fundamental results in metaphysics, I believe that the depth and clarity of statement of the ideas and the necessity of the arguments are without precedent. An objective in all these endeavors, as well as in those that follow, has been, first, to contribute to understanding and, second, to occasionally summarize pertinent aspects of the state of knowledge in the field
The result regarding substance is that there are no fundamental substances; instead the foundation of being is found in the void and is shown have and need no further regress; or, equivalently, the foundation is in complete indeterminism which, however, necessitates the origin of form and structure, of local or normal cosmological systems such as ours that may possess kinds of local (quasi) causation and local (quasi) determinism, and be described in terms of space and time. The void is shown to exist and to necessitate becoming and, therefore, being; this provides a resolution of the fundamental problem of metaphysics.
The developments that I will now describe may have interest for more specialized audiences but not to the exclusion of the general or the philosophically inclined reader. One purpose to my development of the specialized topics is to show how the general theory of being and the specialized topics have implications for one another. Taken together, the general and specialized interests –especially those whose focus is concerned with mind, its nature, structure and function– will form a foundation for a design of a complete and minimal system of experiments for the exploration and transformation of being. The degree to which the developments are complete and elaborate is not uniform (some of the developments are detailed in other essays.) The theory of being is central to the developments in philosophy just mentioned. The metaphysics shows the necessity of unending recurrence of the individual in forms without limit on duration, extent and participation in ‘higher’ being; development of the concept of identity, also founded in the theory of being, gives significance to these necessities through continuity of personal identity. The requirement for continuity of identity is not similarity of form but association through memory. Thus, continuity of identity does not clearly show universality of identity over all phases of being; however, the necessary extension of identity over continuous phases is so great as to ensure that normal human experience is a minute fraction of it. Similarity of form is the basis of a more comprehensive identity. In knowledge, identity or continuity of form can be given meaning relative to the entire universe; this is possible in such a way that it makes no significant difference whether the identity is merely in knowledge or real. This knowledge in ultimate form is Atman which, in light of the just mentioned lack of significant difference, is Brahman. This also shows a dual role for knowledge and memory, for knowing and remembering
The Nature of Science; Science and Religion
Readers interested in science will find reflections on the nature of science, the relation between science and logic, and an evaluation of the extent of the actual and potential domain of science relative to all being. One view of science has been that the theories of science should be testable or, in an earlier formulation, ‘falsifiable.’ Simply stated, this means that science is about the world of experience – but this does not mean that ideas and concepts do not enter into science. Another aspect of a fundamental scientific theory should be that, even though it may be ‘overturned,’ it captures an essence of a phase of being is captured. Thus, even when an older theory is overturned it may still capture the essence of a limited phase. A ‘revolution’ in science is one in which the essence of a fundamentally more comprehensive phase of being. It is fundamental that the theory of being of this essay captures, in logic, the entire range of being and that it is connected to the real world: its truth implies that the universe as known in science is an infinitesimal fraction of the entire universe. The theory of being has implications for the concept, nature and being of God. There are implications for the politically though not so much intellectually potent question of evolution vs. creation. It is pure biology and, in my opinion, good science that the theory of evolution provides the only explanation of the story of life on earth: it provides understanding, ‘creationism’ does not; further, although the explanatory system is not complete, the creationist criticisms generally confuse an inability (or refusal) to understand nature with a limitation of nature: the so-called gaps in evolutionary theory are generally gaps in creationist understanding. Creationism, I think, harms true religion; and it is not an explanatory system: it relegates explanation to an unexplained concept of God – it would be far better to acknowledge ignorance as mystery. However, my views may be described as being a ‘shade closer to center’ than strictly evolutionist views. My reasons are both complex and simple. The simple reason is that the theory of being shows the necessity alternatives to ‘strict incremental variation and selection’ in some cosmological systems despite its (apparent) huge improbability: it is the distinction between improbability and impossibility that characterizes the difference between my view and what I see to be the common view, whether evolutionist or alternative. Note that by alternative I do not necessarily mean ‘intelligent design’ (except insofar as intelligence may be attributed to general universal process) but simply something other than the incremental variation and selection. Even though the possibilities of incremental variation and selection may be beyond imagination, e.g. human imagination so far, the strict view continues to contain a form of mechanism imposed on strict indeterminism. The complex view has to do with the nature and function of knowledge and is developed in the essay
Regarding religion, I have written to understand the phenomenon, but not, by intent, to confirm or disconfirm any faith or belief; instead of confirmation, my intent has been evaluation of the literal and non-literal truth of religion and the significance of faith and religion in general and today. I distinguish between religion and the religions: the religions are the actual institutions; religion is the potential – the ideal. My concept of religion is that religion is that which orients the whole individual to the entire universe. The empirical minded anthropologist may retort that religion should be defined by the study of its practice. There are a number of criticisms of this claim. One criticism is that it is circular: if there is no concept of religion, how is its practice to be identified; in absence of a concept it will be identified by preconception and the result of such study will reflect the prejudices of the investigator. A second criticism is that contains an implicit definition of what it is to study something; in this case it contains an implicit though partial definition of anthropology. Finally, it is a characteristic of a limitation to empirical study, that the result may limit human possibility to what has already been realized or to some account of what has been realized. Thus the domain of religion is not restricted to the divine and includes the domain of science. Some individuals prefer the word ‘spirituality’ to ‘religion.’ I find an additional word to be unnecessary even though ‘religion’ has some undesirable connotations. The word ‘spirituality’ suggests another realm or dimension – one that is removed from this world. However, there is no ‘other realm.’ There is one world and insofar as there are sacred things, the entire world is sacred – even if it contains evil. Individuals who set spirituality and religion apart are often inclined to think of spirituality as a private activity. Religion may be practiced as a private activity but is not essentially private. I see religion as being communal for conceptual and practical reasons. The conceptual reason is that sharing adds in a number of ways to the quality of the enterprise. There is no necessity to the practice and development of religion as communal; privacy of religion is to be tolerated and may be desirable for some individuals; some may profess to be unreligious – however this is hardly possible on account of my concept of religion; what I claim is that, in general, communal development and practice enhances religion in much the same way that communal development and practice enhances science. While some thinkers have emphasized the non-literal meanings of religion and myth, these meanings could not have significance if the literal meanings were completely absurd. I have found some of the conclusions regarding the literal truth, derived on grounds of logic, to be unexpected: the essential conclusion is that unless the truth of an article of faith would violate a principle of logic, it must obtain; however, it is normal that those articles that would violate the principles of science or reasoned common sense are extremely probable in this (our) cosmological system. One practical source of the importance of the communal practice of religion is as follows. The significance of religion is unquestionable even if only because, regardless of inner meaning and truth, it has so much impact on the lives and thinking of men and women and on the secular world. From my considerations of literal truth and from the theory of being, I have found a way to build a bridge between the religions and between religion and secular life. The idea should not be new; what is new is the demonstration that there are infinitely many actual worlds, all part of the one universe, in which such bridging necessarily obtains; in a given world bridging of any duration is possible but its probability is not necessarily high. The nature of faith is such that I am hopeful but not altogether optimistic about this possibility in this (our) world. One start, however, is that individuals with a liberal persuasion and (or) an attitude of tolerance might avoid being dismissive even of a polar opposite to their views and to always keep open the possibility of communication and understanding. What can be said to someone who believes in conflict and the resulting suffering? I have not been able to prove that physical conflict is not ethical on rational grounds alone. However, one can take a stand for one’s values. This may be vexing to intellectuals but it may be better than ‘proof’ for it may be harder to ignore someone who takes a stand than someone who writes a proof in a book. This does not discount theory for theory has potency and may be joined to action… I hesitate to criticize the faiths, which I distinguish from faith; however it is reason and feeling that have overcome sympathy in the foregoing criticism. Criticism of faith has been said to be a sign of disrespect but, when honest in fact and intention, appears to me to be a form of real respect – for the other and for truth. Earlier, I distinguished between religion and the religions and identified religion as the unrealized ideal. The ideal is not given but to be found, perhaps only to be approached; the theory of being provides a framework for this endeavor and shows that the ideal is not absolutely remote, i.e., the gulf between being human (or similar being) and being God is not infinite
Individuals with an interest in theoretical physics will find a tentative though as yet qualitative foundation for some of the basic theories and fundamental concepts of physics - quantum theory; the relativistic theory of space-time-matter and force. For biologists, there are reflections on the nature of life and the necessity of the variation and selection ‘mechanism’ of evolution and a generalization of that mechanism to all creation, to all origins of form and structure. Persons active in the philosophy and sciences of mind and behavior will be interested in the account of the nature and structure of mind. Regarding the possibility of two concepts of mind, the phenomenal and the psychological, that has dominated much thought –especially academic thought– since the middle of the nineteenth century, necessity requires the conclusion that the distinction is false; the apparent distinction is based in a limited understanding of mind and of being. Regarding the structure of mind, my focus has been at two levels – the possibility of mind as a source of adaptation (creativity) and the dimensions of human mentality. I have formulated a set of parameters or dimensions that permits a uniform treatment of mind and person in specific contexts and over a lifetime. (A uniform treatment is one that shows and develops the functions from a common basis.) This includes uniform formulations of the functions (cognition, emotion and drive or instinct) and a formulation of personality that transcends and is relatively neutral toward the culture-centered attempts of the past. The latter is made possible, in part, by connecting the human context, concepts and dimensions of mind, and the theory of being of this essay. It is shown that a complete account of the working of mind must be a basis for a complete account of the being and meaning of the individual: the account of human mind is a basis for the design of the experiments in transformation. It will be of interest to the psychiatrist in that the uniform formulations appear to make possible a universal and dynamic treatment of exceptional performance and disorder (actual development of such a treatment is among the plans for future work) that has basis in the functional dimensions of (human) mind. Workers in the recently activated (roughly, since the final quarter of the twentieth century) and multi-disciplinary field of consciousness studies will find a simple resolution of the ‘problem of consciousness’ that is, essentially, a special case of the resolution of the mind-body problem mentioned earlier. The limit of the treatment is not arrived at when I say that the cognitive scientist will find reflections and conclusions regarding the structure of thought, the possibility of the interpretation of mind as machine – as an algorithm performed upon symbols; and on the significance of learning, adaptation and embodiment
The essay contains reflections on the nature of symbolic systems that include the nature of the symbol and the object, the nature of language and of mathematics. These reflections are based, in part, on the concept of the ‘free symbol’ that is based in the metaphysics
The free symbol is also a part of the basis of an elucidation of aspects of social theory such as the nature and aspects of individual and group choice, i.e., of ethics, of economics, and of politics; the earlier comments on bridging among faiths also apply to secular relations and relations between faith and the secular world
I have attempted to craft the essay as art – have attempted to occasionally suffuse the prose with a poetic sense. This attempt is consistent with the reflection, found in the discussion of the nature of symbols, that poetry (which invokes intuition and emotion) and logic (reason) are not necessarily or essentially distinct and that their forms may be combined in positive ways that compromise neither poetry nor reason
I have attempted to write simply. However, there may be some lower limit of simplicity that is consistent with the content. The following suggestions may be useful in reading, understanding and evaluating this essay
Understanding the system of ideas as a connected whole
Since a book is what has been called a ‘presentational form,’ i.e., it stands as a whole even while the presentation is linear, the content this essay may be best grasped by reading it more than once – perhaps at different paces and levels of detail. Many of the concepts are designated by familiar words that may be used in unfamiliar ways or have a variety of meanings from which only one is (some are) selected. I have endeavored to move knowledge and understanding into realms often thought to be inaccessible to conceptual comprehension. In this process the meaning of every concept may change and, even if, as I believe, the resulting system is ultimate in the sense of requiring no further foundation, each concept is yielded more as a meaning-in-transition than a fixed meaning. Further, the system of concepts stands as an integral whole. Therefore, the entire system of concepts and the development of the theory (of being) must be absorbed to permit either appreciation or criticism of a coherent system thought. The table of contents, the introduction, and the index may assist in this process. Additionally, I have provided a lexicon or glossary of important terms, a section on the fundamental problems, and a section on my sources. I have occasionally marked more technical material by offsetting, using a smaller font and by inserting footnotes and endnotes
Comments on word use and meaning
Some comments on word use and meaning may be useful. The following comments are intended to have application to this essay, but may also have application to the use of language in general. At the outset of these comments I will make the obvious remark that the utility of language requires some stability in its forms and meanings. However, the metaphysics of this essay includes an attempt to understand the nature of the universe within which we live. The approach to such an attempt does not start with a “clean slate,” but with an inherited system of understanding whose completeness and precision are partial. The objective is to improve understanding with regard to both completeness and precision. It is in the nature of the enterprise, as discussed in greater detail in the section, ‘Knowledge and Certainty’ (link) and elsewhere in this essay, that such an attempt, if it is to have some success, must have an experimental aspect. Thus, even though the meanings of words (concepts) must normally have some degree of stability, the meanings of words are not and can not be fixed. Thus, every significant word or concept as well as the system of concepts taken as a whole must have a degree of fluidity in use. The meaning of every word may and will change from speaker to speaker, from writer to writer and within the writing of a single author – even when the words are given what may appear to be precise meanings. In the metaphysical system of this essay I have systematically extended the meanings of common words, including their philosophical uses, beyond their common range in the attempt to extend the range of application of the system. I have introduced some new words but this is not always the best approach and may also create problems of understanding and communication
Therefore it is necessary to make a conscious effort to be aware of my use and meanings of words or concepts and their relations. (The sections, ‘Fundamental Problems,’ ‘Sources and Influences,’ the lexicon and the index may assist this effort. Inclusion of these various devices to assist the reader has added to the length of the document.) The system of meanings is a dynamic form. It is dynamic in that it should adjust to ‘reality’ and it is a form in that the meanings stand in relation to one another; in isolation, the meanings are incomplete. This is what I mean when I say that the concepts of a system of understanding constitute a dynamic field of concepts
Regarding the nature of the changes, they may be at the edges or boundaries of use or at the very core. Thus, use does not merely change but it evolves, grows, and morphs – often, but not necessarily, while maintaining continuity with previous use. It is therefore a given that the reader will get the most out of this essay that he or she could unless there is some willingness to, at least temporarily, relinquish cherished and often hard earned understanding
Since meaning codifies experience and since its analysis may bring further experience to bear upon it, it is not paradoxical that analysis of meaning may yield positive, e.g. empirical, results
Examples of power inherent in analysis of meaning
Examples of power inherent in analysis of meaning
The words whose meanings are extended are not only relatively esoteric ones such as ‘metaphysics,’ ‘logos,’ and ‘logic’ but also common ones such as ‘is,’ ‘noun,’ ‘thing,’ and ‘individual.’ The common words are often most profound in the implication of their meaning. Thus, ‘is’ is a form of ‘to be’ which is at the root of the meaning of being. As I have already said, although the meaning of ‘being’ appears to be trivial, its careful analysis leads to deep and often surprising conclusions. It is the pervasiveness of being that results in depth and, simultaneously, the appearance of triviality. In addition to this general consideration, the word ‘is’ in the sense of ‘being’ has a number of connotations. If something ‘is,’ it is typically so, within standard use, at a particular time and at a particular place. In an extension of this standard meaning, that something ‘is’ is allowed to mean that it has being over some duration of time and some extent of space that lie somewhere in the range of all durations and extents. That ‘is’ refers to a range of places and times is already within standard use for when an object has stable existence, the use of ‘is’ in connection with that object is not restricted to the strict present. For example, ‘Mt. Everest is the highest mountain’ would not have its usual sense if the heights of mountains varied randomly by thousands of feet every day. If time and space are regarded as ‘indices’ of being, then the use of ‘is’ may be extended to other indices that there may be. Careful attention to this distinction has been shown in the discussion of being to add significantly to the power of the analysis. This is because not all assertions are tensed but language use is ambivalent about whether grammatical forms are tensed or not. In my experience, the extended and tense-less use of the verb ‘to be’ may present an initial difficulty but finally results in simplicity of analysis
Another common word is ‘universe’ which has a number of connotations. In physics, ‘universe’ often means the known physical universe in which the meaning of ‘known’ is elaborated as ‘known by a combination of observational and theoretical means.’ In the primary meaning of this essay, the Universe is all that there is. Thus the Universe is shown to be far ‘greater’ than the known physical universe. In particular, it is shown that there is no reason to suppose that the laws of physics which enter implicitly into the definition of the physical universe apply to the Universe. Instead, it is shown that the Universe has no laws. (If the constitution of an object is defined by a set of states, a law is a restriction on the actual states attained.) Rather, laws such as the physical laws of this cosmological system arise locally; this cosmological system is, therefore, infinitesimal in comparison to the Universe. A further consideration arises as follows. If the concept of a creator is such that a creator must, at least occasionally, be outside of what is created then the Universe does not and cannot have a creator
A final word that I shall consider here is ‘individual.’ In one common and standard view, the individual is a relatively fixed quantity. Of course the individual has a life, is born, grows, declines and dies. However, these limits define the temporal boundaries of the individual on the standard view in which the skin of the individual is the spatial boundary. There are other boundaries in the standard view such as limits on abilities. In a more inclusive view, the individual is not fixed and is in flux; the boundaries of the individual are not absolute and the individual may be seen as a transient element of more inclusive being even while the individual may not experience its participation in that being. In an expanded perspective, the ‘standard individual’ may experience a more comprehensive and dual vision, seeing “a mountain as a river and a river as a mountain.” The concept of the individual and the identity of the individual are further discussed in the essay, especially in the section, ‘Personality and Identity.’ In that section, it is seen that identity may be maintained even in severe transformations. This shows how transformation of one individual into another or merging of one individual with a larger one, already seen to be possible from the Theory of Being, can have meaning
In these examples there have been two variants of an approach to deriving significance from analysis of meaning. In one, different meanings within a family of meaning are identified and distinguished and one of these selected as the meaning within the system of analysis. An example of this approach is ‘universe.’ In the other the meaning is extended as in the consideration of the individual. The variants are not essentially or logically distinct and may be seen as a single approach in which the aim is to avoid, as far as possible, introduction of metaphysical constraint or inconsistency built into the conceptual system at the outset. This approach will be used to significant advantage in the analysis and application of a number of concepts including ‘mind’ and ‘form’ and in a number of problems such as the mind-body problem that is well known in philosophy. A central idea in such considerations is that the meaning of ‘mind’ is, in the first place, that of mind-as-we-experience-it. In physical science, the concept of matter has been extended far beyond that of matter-as-we-experience it and, similarly, an extension is possible for ‘mind.’ This extension is a part of a resolution of the mind-body problem. The development of the Theory of Being in this essay also depends, among other things, upon similar extensions of meaning
The analysis of the concept of the individual required simultaneous analysis of the concept of identity. The observation is important. In general, the proper analysis of any concept may require the simultaneous analysis of the conceptual system or field of which it is a part. (Discussion of the idea of a field of concepts is taken up elsewhere in this essay.) An obvious reason for this is that the system of meanings is interdependent. A second and more subtle reason is that in any system of meanings, even formal ones, the common metaphysical tradition infuses each concept. Therefore, it is difficult to overcome the weight of the tradition in the analysis of any concept in isolation. Two observations are significant. First, as the examples show, the traditional systems, even the great critical philosophies, frequently embody metaphysical assumptions and even inconsistencies. Second, there is vast scope for valid expansion of metaphysical understanding. Here, ‘valid’ implies showing necessity, possibility and actuality. The Theory of Being developed in this essay is one such expansion
How it is possible for an analysis of meaning to result in valid conclusions regarding the world may appear to be puzzling since, in analyzing meaning, there appears to be no reference to the world? Thus, a major weakness of the science of Hellenism (the Greek Civilization) is thought to be that there was no systematic experimental testing of the system of ideas. A response to the puzzle is that meaning already embodies experience for the system of meaning arises together with language-use. The analysis of meaning is not merely in terms of other words or concepts but also involves analysis of past and continuing experience
References and Links
The issue of references has been addressed in the section, ‘Sources and Influences’
This essay has internal links and reference links to other documents and Internet sites. These links are coded as follows: EXTERNAL and INTERNAL HYPERLINKS. The table of contents is an exception to this coding. The use of small capitals is not restricted to links and is also used to indicate important concepts
Style
In this essay, I have sought a balance between an impersonal or formal and a personal style. Examples of formal language are ‘the reader’ and ‘the author.’ The informal analogs are ‘you’ and ‘I.’ I have emphasized the personal when describing aspects of my journey (primarily in the Introduction) and the impersonal when I speak in general terms but have not strictly followed this ‘rule’
One objective of the impersonal style is to avoid cluttering a general or formal discussion with irrelevant personal details. Although I have included some information about my life, the account is not biographical and I have included such material when it is relevant to the development of the ideas. An example of pertinent personal information is in the origins of my thought; in describing these origins I find the personal style of writing to be most natural
Another objective of the use of an impersonal style has been the suppression of the ego in the service of truth. However, given the convention, the impersonal style can be a façade for the mere expression of the ego. Additionally, an impersonal style may often be unnecessarily remote. Perhaps the best approach to these issues is to balance the use of personal and impersonal styles
I prefer to say, ‘he or she’ or ‘she or he’ rather than ‘she’ or ‘he’ which, despite claims that the use is generic, are likely to be taken literally and are, therefore, inappropriate to approximately one half of all readers; and, if mutual respect is good, the generic use of ‘he’ or ‘she’ should be found undesirable by all readers. I would rather not say, ‘they’ when ‘he or she’ would be more appropriate. Some languages have neutral or common singular pronouns. Thus far, I have found it awkward to try to introduce a neutral or common singular pronoun into English. Any solution to the problems of gender and equality in a language that has institutionalized inequality is likely to be awkward. It does seem, perhaps, that it might be effective to import the appropriate pronoun from another language rather than coin a new word… In this version of the essay I have retained the cumbersome forms such as ‘he or she’
Punctuation and grammar
In this essay, a period –full stop– at the end of a paragraph is not shown. However, other end of sentence marks such as question marks are shown. Even though this deviates from common practice it is economical. As an economy, the practice is trivial. However, the principle of economy is not trivial and is a kind of aesthetic. When I introduced the practice, the absence of the period appeared awkward to me. Now, the absence appears natural and the common practice appears awkward. In itself, this is a comment on the nature of the aesthetic. Additionally, there is relevance for other concerns such as the one raised above on gender and language. It shows that the introduction of neutral pronouns, whether foreign or coined, may seem awkward at first but familiarity may eliminate the sense of strangeness. The acquisition of familiarity may be enhanced by introducing a form that is both economical and aesthetic and poetic
The single quotation mark, e.g. ‘quote’, is used to distinguish a name or concept from the corresponding object. A second use of the single quotation mark is to indicate a variant or questionable use of a word or concept and a third use indicates quotation of something I have written elsewhere. Double quotation marks, “quote,” are used to indicate that the words are those of another writer or to avoid confusion when there is a quote within a quote
The following comments have relevance, not only to authorship but also to the power of language relative to what are normally taken to be its functions. It is not clear that the modern tendency, in the use of the English and other languages, to rigidly fixed rules of meaning and grammar is altogether positive. The occasion for language is function and rules serve the function. Rigidity of rule may serve the function precision within a limited context but be a block to the fluctuating and sometimes expanding context that is our experience of the real. That is, rigidity does not serve the central function of realism and, in fact, may artificially encourage the belief that realism is impossible. A brief study of what has been learnt in formal logic in the nineteenth and twentieth centuries shows that the functions (including communication and representation which are both essential and linked together) of language cannot be completely captured in a system of rules. Further, the history of a language shows that the tendency to fixed rules generally comes after the zenith of its power, often in an age of decline. What appears to be clear is that the modern educational system has produced generations of English speakers who identify with the rules. While rules of grammar and style have function, it is not clear that fixed formulation and adherence is the advance or progress that it is often taken to be. The distinction between function and fashion is neither complete nor clear… Practically, of course, an author must pay attention to rules of grammar, meaning and style; however, these rules cannot serve all occasions and, therefore, rigid adherence is not consistent with function
Closing comments on simplicity
The primary block to simplicity in writing this essay is that the system of ideas remains in flux regarding not only the ideas –the details and the main ideas– but even regarding the paradigms that inform my thought. This flux has a necessary component: I continually seek to improve my understanding and my previous thought. However, since the subject matter of the essay has achieved some stability I feel that it is as ready for publication. I will continue to further the goal of simplicity in subsequent versions of this and other essays
Charismatic appeal
‘What do you love and of what are you afraid?’ he was asked. Fear and love arise naturally in this world and appear to be necessary. Fear or love of the infinite should be a choice; and this conditions their necessity in this world
Introductory Comment. When no longer necessary, eliminate the following boxed outline and the bookmark ‘introduction’
Editing and placement. The following should eliminate repetition of titles: 1. Outline: order for the reader’s understanding; use Knowledge and Certainty to prepare for A Personal Account of Knowledge and Faith and to preview the place of knowledge in being. 3. Indicate and point to the roots of the achievements in reason and science, nature, feeling and passion, and myth. 2. Place complex material in the main chapters
The introduction has two parts. The first, an introduction to the journey, ends with the discussion of ‘Knowledge and Certainty.’ The second part is a ‘Prospect for the Journey…’
This chapter is an introduction to the journey at a level that is not as demanding as that of the subsequent narrative. In the section, THE AUDIENCE, of the preface, may suggest what topics may be helpful in understanding the essay. The breadth of topics covered, the fact that the essay does not lie in any one tradition, and the fact that the essay is not merely intended to recount previous thought and explorations in being but is also intended to be a contribution in those areas is bound to make demands of most readers. However, this essay is not intended to be a textbook and so I do not need to be as concerned about ‘prerequisite reading’ as sensitive authors of modern university textbooks may need to be. Although, in this essay, philosophy is more a tool than an end, perhaps the most useful acquaintance for the reader would be with the Western philosophical tradition. Some acquaintance with the traditions of the East would also be useful. The work draws on a wide variety of academic disciplines and non-academic traditions, especially those that are concerned with being as such and not merely with some specific aspect of being. One of my intentions has been to address every significant problem in the history of ideas and every significant human problem. Naturally, I cannot hope to have done this in detail but only in principle. There is a discussion in the second main chapter, JOURNEY IN BEING, that shows where the main academic disciplines fit into the structure of the essay. A number of preparations make this comprehensive understanding possible: wide reading and study over many years, a specific study of encyclopedic compilations of human knowledge that I made in connection with earlier essays, and the generality of the subject of this essay. I should add that the intention just discussed is not the main intention in the Journey in Being but is subservient to the intent to understand all being
In the introduction I describe the nature of the journey and the choice of the words ‘journey’ and ‘being.’ Then, in the only section of the text that is openly personal in intent, I discuss the ORIGINS AND PATHS of the journey. The intent of disclosure is not autobiographical or disclosure itself; it is to enhance understanding and, perhaps, to encourage others in similar adventures. While METAPHYSICS and science are perhaps best developed in an impersonal manner, it seems to me that the choices and actions of an individual (or group) endeavor or life are empty if conducted or expressed as an abstract or general form. It seems to me that one of the weaknesses of modern philosophical ethics is its confused development as a number of distinct (non-interactive) polar forms (right vs. good, duty vs. ends, focus on compulsion vs. fullness of being…) without adequate attention to how these forms play out and interact in practice. Additionally, the fact that I have wanted to use the metaphysics has led me to develop and abandon a number of metaphysical systems until the present one which I feel, at least temporarily, is an ultimate metaphysics in that it is shown to depict a system of all being and requires no reference to a more fundamental level and, specifically, requires no foundation in any substance. If my interest had been only in theoretical understanding and not also in use toward my goals of understanding and transformation, I might, for want of adequate ‘tests’ of the metaphysics, have stopped short of its final (current) form. These thoughts are pertinent to THE FORM OF THE ESSAY which is explained in terms of its purpose to lay out the Journey in Being in its development and latest form… I can view the journey as part of my life or as my life, i.e., I can view the process as an interacting development between a non-directed and very enjoyable meander and a directed and exciting JOURNEY-QUEST
After the foregoing and personal overview I discuss the main concepts, ambitions and achievements. I discuss those concepts that are essential to the development of the foundation for the journey. There is also a brief discussion of the arguments that brings out the meaning and significance of the concepts and a discussion of the main conclusions that shows their importance
In the section on Knowledge and Certainty I introduce an attitude toward the nature of knowledge that weaves its way through the essay; the discussion takes up the role of knowledge and is critical of knowledge as a free standing enterprise. That various disciplines stand with relative independence of practice is not questioned. The criticism is that this independence constitutes the essential nature of all knowledge, especially all kinds knowledge of the deepest aspects of being. The conclusion will be that there are modes of knowledge regarding these deepest issues that do stand independently but that it is necessary to be specific about both mode and subject. The treatment accepts the post-enlightenment emphasis on the possibility and validity of knowledge but finds that this emphasis is dependent on values, i.e., on the intended application. Although the conclusions are general, my intent in taking up this topic (in this essay) was to evaluate the role of knowledge and understanding in the journey and as part of it; the usefulness of the post-enlightenment emphasis to real knowledge and transformation; and limits to the boundaries that are thought to be set by the post-enlightenment emphasis – indeed to any emphasis that sees knowledge as a distinct phase of activity
The final section, Prospect for the Journey and its Foundation, describes the functions of the two main chapters of the essay and how they constitute an elaboration of the themes of the journey that have been set up in the introduction. The purpose of the foundation is to show the range of the possible, to show that that range far exceeds the possible of conventional wisdom, to demonstrate the possibility, to distinguish the probable from the less probable and to show approaches that may bring the less probable into the realm of the probable. The foundation is universal in its nature; the chapter on the JOURNEY is less so since it focuses on actual achievements – my achievements and the achievements of this (our) civilization. In describing the achievements of civilization, I have been concerned with the ‘outer boundaries’ and not with a development of the details
Eliminate the summaries and style ‘summary’ when done
Central Summary: A Very Short Account of the Journey in Being** … Key section
Summary Sections. When done with the summary sections, eliminate style ‘summ_achieve’
The **topics are overall summaries or plans. The *topics are local or chapter summaries. Other sections are contributing
Central Summary: A Very Short Account of the Journey in Being** … Key section
Core Concepts, Arguments and Conclusions**
Prospect for the Journey and its Foundation*
Conclusions and Critical Review. Prospects for Journey in Being*
Plan. The very short account should be combined with the Outline and Structure from the PREFACE. Together with the other summaries (Level 2 Headings in the overall table of contents) these may constitute a ‘central summary.’ The sections also have overlap with The Nature of the Journey
The Nature and Goals of the Journey
In this essay, I have narrated a journey in perception, understanding, and transformation. Sources are not always obvious but it is roughly true to say that the journey began as my attempt to achieve with my life the highest end – whatever that might be. What stood out above other possibilities was understanding the world in which I live: the journey was both personal and universal in its intention. In seeking understanding I was guided by the great works – the accomplishments of statesmen, religious leaders, philosophers, scientists, poets… My interest was not solely in ideas but in action as well – with my own life and for society. In its origin, the goals of the journey were simply the path of personal learning and growth as more or less conventionally understood. The actual nature of the possibilities –the highest end– remained implicit for many years that covered a number of phases of my life and much study and thought. Finally, I discovered that the understanding and realization of all being is accessible to the individual. This statement is subject to a number of criticisms. What does it mean? Is it not impossible, i.e., does it not contradict common sense, common wisdom, philosophical thought and science? Is it not grandiose? Is it not escapist in that it appears to seek flight from the immediate world?
A Scientific Theory Captures the Essence of a Phase of Being
Here are some brief responses to the criticisms. To realize all being there would have to be some at least apparent knowledge of that state of being in the individual’s awareness; therefore, the meaning of the realization must be tied in to the nature of personal identity. In this essay I have developed the concept of identity in such a way as to give ‘realization of all being’ meaning. This does not prove that such realization is possible. The possibility is developed as a topic in logic however it is important to state that the concept of logic is significantly more comprehensive than implied by the traditional meaning as the science or art of argument. In this essay, the subject of logic is the form of being; the possibility of understanding and realizing all being stems from this source. It is significant to note that although this statement appears to be dry, the understanding and realization of all being also has a place in intuition and feeling. The criticism of impossibility is addressed as follows. The conventional concept of impossibility is replaced by improbability. Thus, since common sense, science and so on are about a phase of the universe –a phase of all being– there is no logical conclusion from science or common sense to the impossibility of realization of all being. It follows, then, that the only impossibilities are logical impossibilities. One of the goals of this essay is to cast these thoughts in a precise or rigorous form and to seek ways to bring the improbable into the realm of the probable, i.e., to seek connections between the immediate and the ultimate. This approach includes a response to the charges of grandiosity and of escapist flight. The search for the ultimate is not grandiose because it is known to be possible and it is not taken as a given that it will be ach