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JOURNEY IN BEING

2008 EDITION

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Outline-8

1 First things

1.1 Journey in being

1.1.1 Journey

1.1.1.1 An individual journey and its origins

1.1.1.1.1 Journey as adventure

1.1.1.1.2 Emergence of the ideas of being and experience as pivotal

1.1.1.1.3 The limits of the journey

1.1.1.2 The modes of the journey—ideas, being and identity

1.1.1.3 Transformations in ideas

1.1.1.4 Transformations in being and identity

1.1.1.5 The journey

1.1.2 Being

1.1.2.1 The idea of being and its significance

1.1.2.2 An introduction to the concept of being

1.1.2.3 The trivial character of the concept of being

1.1.2.4 Being in the history of thought

1.1.2.5 Introduction to a new picture of the world

1.1.2.6 The metaphysics and its significance

1.1.2.7 Identities among being, becoming, idea, and journey

1.2 The narrative

1.2.1 Sketch

1.2.2 On publication

1.2.2.1 The occasion

1.2.2.2 On publication

1.2.3 Reading the narrative

1.2.3.1 On possible difficulties

1.2.3.2 Suggestions toward understanding

1.2.3.3 Style and convention

1.2.4 The audience

1.2.4.1 Intrinsic

1.2.4.2 General

1.2.4.3 Special

2 Foundation

2.1 Introduction

2.1.1 Emphasis: ideas

2.1.2 Origin and doubt—a foundation in-process

2.1.3 Why ideas are taken up first

2.1.4 Significance of ideas

2.1.5 Contribution to the history of ideas

2.2 Theory of being

2.2.1 Introduction

2.2.1.1 The idea of a Theory of being

2.2.1.1.1 Being

2.2.1.1.1.1 A note on systematic metaphysics and thought

2.2.1.1.2 Understanding and explanation in terms of Being

2.2.1.1.3 Theory of being

2.2.1.2 The content of a Theory of being

2.2.1.3 Topics in The Theory of Being

2.2.1.3.1 The metaphysics

2.2.1.3.2 Objects

2.2.1.3.3 Remaining topics in Theory of being

2.2.1.4 The Theory of Being?

2.2.1.5 Some aspects of The theory of being

2.2.1.5.1 An ultimate theory of being transcends the apparent limitations of its beginnings—and will stand as whole

2.2.1.5.2 Metaphysics of immanence is a framework for all being and experience

2.2.1.5.3 The nature of and requirements for a theory of being. No special categories

2.2.1.6 Some goals of the Theory of being

2.2.1.7 Conditions for significance of being and its theory

2.2.1.8 An ideal Theory of being

2.2.1.8.1 The ideal and the actual theories are identical

2.2.1.8.2 The theory is ultimate in depth and breadth

2.2.1.8.3 The theory is ultimate in depth in that depth is transparent. Explanation terminates but there is no substance or need for substance (substance is untenable.) I.e. the result is a non-relativist theory—philosophy—without substance. The universe, i.e. all being, provides ‘its own explanation’ in the transformations that emerge from the theory

2.2.1.8.4 The foregoing development allows an identification with the pure theory or metaphysics with logic or Logic. All contingent ‘theories’ e.g. those of science lie within the perimeter of the pure metaphysics or Logic

2.2.1.8.5 In the Logic, the actual, the possible and the necessary are found to be identical. It is seen that Logic is the one law of the Universe

2.2.1.8.6 The theory is ultimate in breadth in that no actual being lies outside its perimeter. This breadth is implicit because the theory does not give a way to generate a sequence of descriptions of all actualities. Still, the theory shows that every story, every description, every concept and system of concepts are realized provided that no contradiction is contained or entailed

2.2.1.8.7 Variety or breadth is ever open. Variety is more interesting than depth and shows that discovery and experience and identity are ever open. The theory reveals a cosmology of identity in which all local identities in extension-duration have global residence in and partake of a single Identity

2.2.1.8.8 Every valid theory of being or metaphysics, i.e. every theory that is correct but not necessarily complete, is contained in the present theory

2.2.1.8.9 There can be no simpler theory of being or metaphysics—provided of course that simplicity is understood properly. Here simplicity is understood not as final conceptual simplicity but in terms of minimality of commitment or ‘assumptions’ whether tacit or explicit of the theory. From the developments—there are no a priori commitments or assumptions

2.2.2 Being

2.2.2.1 Introduction

2.2.2.1.1 The interest in Being

2.2.2.1.2 Aims of a chapter on Being

2.2.2.1.2.1 Motive to the choice of Being

2.2.2.1.2.2 Exhaustive alternatives of understanding and nature of the world: substance versus being

2.2.2.1.2.3 Understand and develop the concept of Being

2.2.2.1.2.4 Consider and address problems of the concept of Being

2.2.2.1.2.5 Explain the necessities of the concept of Being for understanding and action

2.2.2.1.2.6 Set up preliminaries to the development of the Theory of being, especially the metaphysics and the study of the Human world

2.2.2.1.2.7 Discuss the nature of meaning, its inseparability from logical and empirical concerns, and thereby set up foundations for the Theory of being

2.2.2.1.2.8 Take up the issue of the completeness of understanding as an instrument of being and introduce the necessity of completion in terms of action

2.2.2.2 Being as that which is most fundamental

2.2.2.2.1 Being as unknown

2.2.2.2.2 Being in the present narrative

2.2.2.2.3 General and specific forms of the question of being

2.2.2.3 A dual role for ‘Being’

2.2.2.4 The claims of substance theory as Theory of being

2.2.2.4.1 A motivation of substance theory

2.2.2.4.2 Formal substance theory I. A theory of all things

2.2.2.4.3 Substance theory is untenable

2.2.2.4.4 Formal substance theory II. A theory of kinds of things

2.2.2.4.5 The rejection of substance theories

2.2.2.4.6 If the meaning of substance is relaxed to relinquish essentialism and determinism, then substance would work but this would be to abandon the ‘original’ meaning and intent of substance and, perhaps, court confusion

2.2.2.5 Being as being, i.e., being as that which is there, i.e. world as world

2.2.2.6 Being versus beings

2.2.2.7 Being-in-itself versus being-as-existence

2.2.2.8 Being as existence

2.2.2.8.1.1 The early introduction of being, of being as existence—as well as the introduction of experience, universe, void—does not violate the intent to not commit to ontology

2.2.2.8.1.2 It is effective to introduce being and existence at outset

2.2.2.8.1.3 Commitment to some traditional special connotations of and distinctions regarding being is avoided at outset—for what may appear to be a distinction before investigation may turn out to be vacuous

2.2.2.8.1.4 Being as existence—and the problem of this apparently ad hoc introduction

2.2.2.8.2 Main discussion

2.2.2.8.3 The verb ‘to be.’ Meanings of ‘is’

2.2.2.8.4 Being as the quality of having existence in its entirety

2.2.2.9 Approach to study: identify and address a coherent and complete set of problems regarding being and existence

2.2.2.10 The problem of the nature of the world

2.2.2.11 The problem of non-reduction, i.e. of explanation of world-as-world, of things on their own terms

2.2.2.12 The problem of existence and its meaning—an introduction

2.2.2.13 The allegation that ‘existence’ is trivial, that it is not a concept

2.2.2.14 The problem of the non-existent object

2.2.2.15 The first existential problem of being—whether anything exists. Experience

2.2.2.15.1 Experience

2.2.2.15.1.1 Detour on an alternate presentation that begins with experience

2.2.2.15.1.2 The present connotation of experience

2.2.2.15.1.3 Why experience?

2.2.2.15.1.4 Characterization

2.2.2.15.1.5 Significance

2.2.2.15.1.6 Its given or necessarily empirical character

2.2.2.15.1.7 Necessary and contingent objects

2.2.2.16 The second existential problem of being—what exists. The forms of experience…

2.2.2.16.1 The forms of experience

2.2.2.16.1.1 Characterization

2.2.2.16.1.2 General significance

2.2.2.16.1.3 Significance for being

2.2.2.16.1.4 The necessary forms experience and being

2.2.2.16.1.5 The contingent or practical forms of experience and being

2.2.2.17 Description—local and global. Frame and patch. Extension, duration…

2.2.2.18 A second connotation of ‘substance.’ The immediacy of substance and its praxis

2.2.2.19 On meaning

2.2.2.19.1 The discussion of being is largely a discussion of meaning… however it should be remembered that meaning has concept and an object or empirical side

2.2.2.19.2 The tradition of the meaning of Being

2.2.2.20 The problem of understanding—and action

2.2.3 Metaphysics

2.2.3.1 Introduction

2.2.3.1.1 Role of Metaphysics in Journey in Being

2.2.3.1.2 Presentation as a contribution to the history of ideas

2.2.3.1.3 What is metaphysics?

2.2.3.1.3.1 Conceptions of metaphysics from the history of ideas

2.2.3.1.3.2 Metaphysics may begin as the study of being-as-being

2.2.3.1.3.3 Pure metaphysics

2.2.3.1.3.4 Situating this world in the world revealed by the pure metaphysics

2.2.3.1.3.5 There is no absolute distinction of pure metaphysics from other studies

2.2.3.1.3.6 In its use here, metaphysics is distinct from metaphysics as study of the occult

2.2.3.1.3.7 The approach to study starts with the logic of the empirical and the necessary

2.2.3.1.3.8 Aims of this chapter

2.2.3.2 Metaphysics of immanence

2.2.3.2.1 The main concepts of the metaphysics

2.2.3.2.2 Outline of the chapter

2.2.3.2.2.1 The core of the pure metaphysics—the first set of reflections

2.2.3.2.2.2 Normal or probable conclusions—the second set of reflections

2.2.3.2.2.3 Reflections on the metaphysics itself—the third set

2.2.3.3 The first reflections—the core of the pure metaphysics

2.2.3.3.1.1 Substance, determinism and absolute indeterminism

2.2.3.3.2 1. Existence of the generic necessary objects—experience, being, universe or all being, difference and domain, modes of difference, extension-duration and displacement-change, void or absence of being. Demonstration by recognition and naming, analysis of meaning and use, and proof

2.2.3.3.2.1 The demonstration is in the chapter, Being

2.2.3.3.2.2 Demonstration of the existence of necessary objects

2.2.3.3.2.3 The objection that there is no such thing as experience

2.2.3.3.3 2. Conclusions from existence and properties of the universe—the nature of actuality, possibility, and necessity

2.2.3.3.3.1 A Metaphysics of Immanence

2.2.3.3.3.2 Actuality, possibility and necessity

2.2.3.3.3.2.1 Absolute possibility

2.2.3.3.3.2.2 Relative possibility

2.2.3.3.3.2.3 Remarks on absolute and relative possibility

2.2.3.3.4 3. Conclusions from existence and properties of the void

2.2.3.3.4.1 Conclusions regarding the existence and properties of the void

2.2.3.3.4.1.1 Existence and fundamental properties of the void

2.2.3.3.4.1.2 Doubts about the existence of the void

2.2.3.3.4.1.3 An objection to the proof of existence of the void

2.2.3.3.4.1.4 An objection to the proof that the void contains no Object—no Form, Pattern or Law

2.2.3.3.4.1.5 Alternate proofs of the existence of the void

2.2.3.3.4.1.6 A clarification

2.2.3.3.4.1.7 An inductive ‘proof’ of the existence of the void

2.2.3.3.4.2 Fundamental conclusions of metaphysics from the existence of the void

2.2.3.3.4.2.1 The fundamental principle of metaphysics

2.2.3.3.4.2.1.1 A restatement of the principle

2.2.3.3.4.2.2 Properties of the void

2.2.3.3.4.2.2.1 The universe is equivalent to the void

2.2.3.3.4.2.3 The fundamental problem of metaphysics

2.2.3.3.4.2.4 Fact is stranger than fiction

2.2.3.3.4.2.5 On Logic

2.2.3.3.4.2.6 A metaphysics that is ultimate in breadth

2.2.3.3.4.2.6.1 The breadth is the highest consistent order of infinity

2.2.3.3.4.2.6.2 Discovery without end

2.2.3.3.4.2.7 Resolution of the apparent violation of common sense—and science

2.2.3.3.4.2.8 Further properties of the void

2.2.3.3.4.2.9 Sources of focus on the void

2.2.3.3.4.2.10 On substance, determinism and absolute indeterminism

2.2.3.3.4.2.11 Relation to Heidegger’s thought

2.2.3.3.4.2.12 Monism

2.2.3.3.4.2.13 Dualism

2.2.3.3.4.2.14 The problem of substance theory is the problem of determinism

2.2.3.3.4.2.15 Metaphysics of substance and metaphysics of determinism are duals

2.2.3.3.4.2.16 The Void and the elimination of substance

2.2.3.3.4.2.17 Simplicity of the void. The void is ultimate in simplicity

2.2.3.3.4.2.18 Metaphysics of immanence is non-relativist philosophy without substance

2.2.3.3.4.2.19 The metaphysics of immanence is ultimate in depth

2.2.3.3.4.2.20 Substance continued—mind and matter

2.2.3.3.4.2.21 Anthropomorphism and ‘cosmomorphism’

2.2.3.3.4.2.22 A guiding principle for the metaphysician

2.2.3.3.4.2.22.1 Some reflections on and consequences from the ‘guiding principle’

2.2.3.3.4.2.23 Form and the nature of Form

2.2.3.3.4.2.23.1 All Forms are dynamic

2.2.3.3.4.2.23.2 Mechanism

2.2.3.3.4.2.23.3 Sentient form

2.2.3.3.4.2.24 Symmetry. Platonic aspects of the character of Form

2.2.3.3.4.2.25 A metaphysics of form

2.2.3.3.4.2.26 There is no separate Platonic world

2.2.3.3.4.2.27 On power

2.2.3.3.5 4. Conclusions from the existence of domains and their complements

2.2.3.3.5.1 The idea of creation and of a creator

2.2.3.3.5.2 In-formation

2.2.3.3.5.3 The abstract idea of God

2.2.3.3.5.4 The void is not a causal creator of manifest being

2.2.3.3.5.5 Prospect. The metaphysics so far is a beginning

2.2.3.3.6 5. The concept of the normal. Its development and use. Relation to the probable

2.2.3.4 A second set of reflections—the metaphysics of normal objects

2.2.3.4.1 6. Conclusions from and about specific empirical forms. (a) Conclusions from and about the fact and form of experience or sentience which includes experience of the fact of experience, experience of the external object, experience of self and other—including the idea of ‘you’ as explicitly similar to ‘I.’ (b) Conclusions from and about the form and existence of particular domains, especially this cosmological system

2.2.3.4.1.1 Conclusions from the fact and form of experience

2.2.3.4.1.1.1 General conclusions and observations

2.2.3.4.1.1.2 Conclusions of and about the metaphysics from the empirical domains

2.2.3.4.1.1.3 Conclusions from the metaphysics regarding empirical knowledge

2.2.3.4.1.1.4 Conclusions from the fact and form of experience about the nature of experiencing

2.2.3.4.1.1.4.1 Some thoughts on the form of sentience follow

2.2.3.4.1.1.4.2 Some details of a logic of the nature of the field of experience now follow

2.2.3.4.1.2 Conclusions from the form and existence of this cosmological system

2.2.3.5 A third, final, set of reflections—the metaphysics and its development

2.2.3.5.1 7. Objections and counterarguments that arise in critical reflection on the metaphysics and its development

2.2.3.5.1.1 Some foci for general objections

2.2.3.5.1.2 Responses—counterarguments—to the objections follow

2.2.3.5.1.2.1 1. The basis in mere concepts is only apparent. The actual basis has been seen to be empirical

2.2.3.5.1.2.2 2. The void lies below the quantum vacuum

2.2.3.5.1.2.3 3. Common sense may be violated. However, the developments are dually empirical and rational. Therefore, common sense may require reeducation

2.2.3.5.1.3 An objection regarding meaning

2.2.3.5.1.3.1 The general problem identified. Resolution: one word, two symbols (concepts)

2.2.3.5.1.3.2 A serious version of the problem. The charge that the selected meaning of existence is untenable. Response—given the present analyses of experience and existence, the first burden of argument lies with the critic

2.2.3.5.1.3.3 If the critic does not respond to the first burden of proof but continues to insist that their meaning is the meaning they have not heard or understood the ‘one word, two symbols’ argument (assuming of course that no further argument has been produced by the critic)

2.2.3.5.1.3.4 Absurdity of the one word, one symbol argument of some ‘critics’

2.2.3.5.1.3.5 Proper criticism should address the entire system of meaning rather than just individual word meaning. Possibility of open ended versus closed discussion

2.2.3.5.1.3.6 Reasons for confidence in the present narrative and reasons for openness to discussion

2.2.3.5.1.3.7 It is hoped that discussion should not reduce to quibbles about sign-association. An example: the ultimate versus the immediate

2.2.3.5.1.4 Some general comments on criticism and objection

2.2.3.5.2 8. An essential concept of faith. Faith and affirmation. Faith in relation to life and metaphysics

2.2.3.5.2.1 Religious and animal faith

2.2.3.5.2.2 A concept of faith

2.2.3.5.2.3 The character of faith

2.2.3.5.3 9. Method. Method is inherent in and coeval with theory

2.2.3.5.3.1 Origins of the method

2.2.3.5.3.2 Empirical character of the method

2.2.3.5.3.3 Reason—Logical character of the method

2.2.3.5.3.4 Mutual origin of empirical and logical character

2.2.3.5.3.5 Doubt

2.2.3.5.3.6 Method and faith

2.2.3.5.3.7 Parallels and divergences among the meanings of faith

2.2.3.5.3.8 Integration of the method of the metaphysics of immanence with disciplinary studies

2.2.3.5.3.9 Method, content and necessity

2.2.3.5.3.10 Necessary proof

2.2.3.5.3.11 Contingent proof

2.2.3.5.3.12 Distinction between method and principles of thought (and action)

2.2.3.5.3.13 Some details—necessary and contextual ‘proof’

2.2.3.5.4 10. Status of the metaphysics of immanence. Equivalent characterizations. Pure and general metaphysics. Relations to subsequent developments

2.2.3.5.4.1 A metaphysics of immanence

2.2.3.5.4.1.1 The metaphysics is systematic and empirical

2.2.3.5.4.1.2 There is, in principle, one metaphysics

2.2.3.5.4.1.3 Existence of the necessary objects

2.2.3.5.4.1.4 Identity of the actual, the possible and the necessary

2.2.3.5.4.1.5 The fundamental principle of metaphysics

2.2.3.5.4.1.6 Every concept has an object

2.2.3.5.4.1.7 Resolution of the fundamental problem of metaphysics

2.2.3.5.4.1.8 There are no fictions

2.2.3.5.4.1.9 The void is ultimately simple

2.2.3.5.4.1.10 Every element of being has its own void

2.2.3.5.4.1.11 The universe is absolutely indeterministic

2.2.3.5.4.1.12 Necessary existence of normal cosmologies

2.2.3.5.4.1.13 Substance and determinism are twins

2.2.3.5.4.1.14 The void may be regarded as the ground of being

2.2.3.5.4.1.15 A metaphysics of ultimate breadth

2.2.3.5.4.1.16 A metaphysics that is ultimate in depth

2.2.3.5.4.1.17 Mind, matter and substance

2.2.3.5.4.1.18 The methods sheds anthropomorphism and cosmomorphism

2.2.3.5.4.1.19 A metaphysics of form

2.2.3.5.4.2 Equivalent characterizations of metaphysics of immanence

2.2.3.5.4.3 Pure and general metaphysics. Pure metaphysics contains its own principles

2.2.3.5.4.3.1 Pure metaphysics

2.2.3.5.4.3.2 General metaphysics

2.2.3.5.4.3.3 Pure metaphysics includes its principles

2.2.3.5.4.4 Relations to subsequent developments that are set up by the metaphysics of immanence

2.2.3.5.4.4.1 Objects

2.2.3.5.4.4.2 Logic

2.2.3.5.4.4.3 Meaning

2.2.3.5.4.4.4 Mind

2.2.3.5.4.4.5 Cosmology

2.2.3.5.4.4.6 Journey

2.2.3.5.4.4.7 Human World

2.2.3.5.4.5 Necessary and contingent aspects of the setting up

2.2.4 Objects

2.2.4.1 Introduction

2.2.4.1.1 While the term object has been employed casually so far, it is time to carefully specify and use the concept of the object

2.2.4.1.2 The idea of the object and its nature

2.2.4.1.3 The first goal—to address the problem of the object

2.2.4.1.3.1 Kind of object treated in the problem of the object—the particular object

2.2.4.1.3.2 Solution approach to the problem of the object

2.2.4.1.3.3 Objects whose being is necessary but are not located in immediate experience

2.2.4.1.3.4 Location in experience of such objects from the theory of identity

2.2.4.1.4 Second goal—address the nature of the abstract object and to compare and contrast abstract and particular objects

2.2.4.1.5 Third goal—catalog, i.e., develop a variety of being

2.2.4.1.6 Achievement of goals

2.2.4.1.7 Contribution

2.2.4.1.8 Place of the chapter in the narrative

2.2.4.2 A confusion regarding concept and object

2.2.4.3 The problem of the object

2.2.4.3.1 Faithfulness appears to be a false ideal

2.2.4.3.2 Three exceptions to falseness of the ideal arise immediately

2.2.4.3.2.1 1. The absolute objects

2.2.4.3.2.2 2. Sufficient faithfulness

2.2.4.3.2.2.1 Faithfulness and accuracy. Reflection on the concept-object system. Pre-con-formation

2.2.4.3.2.2.1.1 Programmed development versus learning

2.2.4.3.2.2.1.2 Memory of form and memory of facts

2.2.4.3.2.2.1.3 Reduction of the infinity of conceivable objects

2.2.4.3.2.2.1.4 Reconstruction in construction of images (and thought)

2.2.4.3.2.2.1.5 The memory-concept

2.2.4.3.2.2.1.6 Iconic perception. Thought and reason

2.2.4.3.2.2.1.7 Inadequacy of the empiricist and rationalist programs

2.2.4.3.2.2.1.8 Transcendental approach

2.2.4.3.2.3 3. When the concept-object distinction has no significance

2.2.4.4 Abstract objects

2.2.4.4.1 Definitive treatment of particular and abstract objects

2.2.4.4.2 Further distinctions among objects

2.2.4.5 The variety of being

2.2.4.5.1 The objects of science

2.2.4.5.2 The categories of intuition

2.2.4.5.3 Action

2.2.4.5.4 The fundamental concepts

2.2.4.5.5 Truth

2.2.4.5.6 The real and universals

2.2.4.6 Pure metaphysics

2.2.4.7 Object constancy and object holism

2.2.4.8 Ego, transcendence, immersion

2.2.4.9 Ethics and faith

2.2.4.9.1 Ethics in the void?

2.2.4.10 A cosmology of objects

2.2.5 Logic and meaning

2.2.5.1 Introduction

2.2.5.1.1 A variant and ultimate notion of Logic

2.2.5.1.2 Goals of the chapter

2.2.5.1.3 A traditional notion of logic

2.2.5.1.4 Preliminaries from Metaphysics and from Objects

2.2.5.2 Conceptions of Logic

2.2.5.2.1 Logic as the one law of the universe

2.2.5.2.2 A concept of Logic as analysis of the actual, the possible or the necessary

2.2.5.2.3 Logic as the theory of descriptions

2.2.5.2.4 Logic as an abstract object

2.2.5.2.5 Logic, grammar and meaning

2.2.5.3 Logic, reference and the problem of the infinite

2.2.5.4 Logic and metaphysics

2.2.5.5 Logos

2.2.5.6 Mathematics, science, and Logic

2.2.5.6.1 What is mathematics?

2.2.5.6.2 What is science?

2.2.5.6.2.1 The status of scientific theories

2.2.5.6.2.2 Fact and pattern

2.2.5.6.3 Is mathematics a science? Can mathematics have an empirical side?

2.2.5.6.4 Science and logic

2.2.5.7 Logic, grammar and meaning

2.2.5.7.1 The clarity and necessity of the identity of Logic and grammar

2.2.5.8 Rethinking Wittgenstein’s Tractacus Logico-Philosophicus

2.2.5.9 Meaning

2.2.5.9.1 Introduction

2.2.5.9.2 Preliminaries from Metaphysics and from Objects

2.2.5.9.3 Formal discussion of meaning

2.2.5.9.4 Sense and reference

2.2.5.9.5 Grammatical forms; emotion and will

2.2.5.10 Logical proofs of the fundamental principle of metaphysics

2.2.5.10.1 Relation to atomic propositions

2.2.5.10.2 ‘Proof’ from Ockham’s razor

2.2.6 Mind

2.2.6.1 Introduction

2.2.6.2 The fundamental character of experience

2.2.6.3 Attitude and action

2.2.6.4 A reflection on mind in a material universe

2.2.6.5 Mind

2.2.6.6 Consciousness

2.2.6.6.1 An illicit ‘kind’ of consciousness

2.2.6.6.1.1 Possible origin of the illicit distinction

2.2.6.7 Method. Explanation versus proof

2.2.6.8 Freedoms

2.2.6.8.1 Freedom and method

2.2.6.8.2 Logical versus reasonable doubt

2.2.6.9 Attributes

2.2.7 Cosmology

2.2.7.1 Introduction—what is cosmology?

2.2.7.1.1 Cosmology is the study of the variety of being

2.2.7.1.2 Cosmology includes the study of the variety of process… including any origins and ends

2.2.7.1.3 The meaning of the term Universe in this narrative—a reminder

2.2.7.1.4 The spatiotemporal extent of domain for which modern physical science is known to be valid according to its own criteria is a minute fraction of the extent of the Universe

2.2.7.1.5 Local and physical cosmology

2.2.7.1.6 General or philosophical cosmology is cosmology—the study of the variety and behavior of being

2.2.7.1.7 Life and mind

2.2.7.2 Method

2.2.7.2.1 Metaphysical principles in the study of general cosmology. Relation between metaphysics and cosmology

2.2.7.2.2 Identity of Metaphysics, Logic and Cosmology

2.2.7.2.3 Sources of formulation of general cosmology

2.2.7.2.4 Metaphysics and science

2.2.7.2.5 The concept of the normal revisited

2.2.7.2.6 Method and science: dual study of general and local / physical cosmology

2.2.7.2.7 Other disciplines, literature…

2.2.7.3 Development of the cosmology

2.2.7.4 Mind

2.2.7.5 Identity and the theory of identity

2.2.7.6 Aspects of identity

2.2.7.7 God

2.2.7.8 Space, time and being (matter)

2.2.7.9 On continuity of identity in general cosmology. Implications for normal or local systems

2.2.7.10 Space, time and matter in a local cosmological system

2.2.7.11 Variety of being

2.2.7.11.1 Some conclusions from the fundamental principle

2.2.7.11.2 There are no fictions except contradictions

2.2.7.12 The variety of being… a systematic approach

2.2.7.12.1 An approach to a comprehensive list of objects and categories

2.2.7.12.1.1 Practical study of objects

2.2.7.12.1.2 From the study of Logic

2.2.7.12.2 The variety

2.2.7.12.2.1 Physical science

2.2.7.12.2.2 The categories of intuition

2.2.7.12.2.3 Applications

2.2.7.12.3 A variety in general cosmology

2.2.7.13 Behavior

2.2.7.13.1 The universe enters a stage of being the void

2.2.7.13.2 Absolute indeterminism, form, and absolute determinism

2.2.7.13.3 The states of the universe. Karma. Annihilation. Equivalence among states. Indeterminacy of ‘origins’

2.2.7.13.4 Mechanism: the normal

2.2.7.13.5 Mechanism and explanation

2.2.7.13.6 Causation and determinism

2.2.7.13.7 No universal causation

2.2.7.13.8 Determinism

2.2.7.14 Cosmology: an explicit formulation

2.2.7.14.1 The cosmology

2.2.7.14.1.1 The possible and actual states and their identity

2.2.7.14.1.2 Existence and properties of the void

2.2.7.14.1.3 Universal access of states

2.2.7.14.1.4 Being, extension and duration. Signal speed

2.2.7.14.1.5 Substance

2.2.7.14.1.6 Depth

2.2.7.14.1.7 Identity

2.2.7.14.1.8 Objects

2.2.7.14.1.9 Variety

2.2.7.14.2 Local and normal cosmology

2.2.7.14.2.1 The concept of the normal and of mechanism

2.2.7.14.2.2 The working of mechanism

2.2.7.14.2.3 Some conclusions regarding mechanism and explanation

2.2.7.14.2.4 Cause and determinism

2.2.7.14.3 Relations to the inflationary multiverse model

2.2.7.14.4 God, mechanism and evolution

2.2.7.14.5 Overview

2.2.8 Journey

2.2.8.1 An individual journey

2.2.8.1.1 A magnificent delusion and return to paradise

2.2.8.2 Ambition

2.2.8.3 Journey in being

2.2.8.4 Narrative

2.2.9 Method

2.2.9.1 Introduction

2.2.9.2 Principles of thought and action

2.2.9.2.1 Reflexivity

2.2.9.2.1.1 Elaboration and examples

2.2.9.2.1.2 Sources of ideas. Construction

2.2.9.2.1.2.1 Listing possibilities

2.2.9.2.1.3 Construction and criticism

2.3 Human world

2.3.1 Introduction

2.3.1.1 What is ‘Human world?’

2.3.1.1.1 A psychological and social anthropology!

2.3.1.1.2 Note on psychology as a discipline

2.3.1.2 Role of Human world in Journey in Being

2.3.1.3 Presentation as a contribution to the history of ideas

2.3.1.4 Method

2.3.1.5 Freedom and necessity

2.3.1.5.1 Significance of the topic and of this discussion. Pertinence to the narrative. Placement

2.3.1.5.2 Origin of the idea of freedom

2.3.1.5.3 Debate regarding existence of freedom

2.3.1.5.4 Substance of the debate

2.3.1.5.5 Some background in religion and science

2.3.1.5.5.1 Modern physical science

2.3.1.5.5.2 Recent cognitive science

2.3.1.5.6 Freedom and determinism

2.3.1.5.6.1 Quickness to conclusions in the recent literature. Interpretation of recent experiments on freedoms. Possible reasons for quickness and pre-interpretation

2.3.1.5.6.2 Questionable status of quantum theory

2.3.1.5.6.3 Proper direction of thought on freedom

2.3.1.5.7 The essential questions on freedom

2.3.1.6 What is freedom?

2.3.1.6.1 Freedom without conception of alternatives?

2.3.1.6.2 Freedom is not the ability to do ‘anything one pleases’

2.3.1.6.3 Awareness and exercise of freedom may be slow and laborious (that may be punctuated by points of light)

2.3.1.6.4 If freedom is a defining human characteristic, it is so only in certain perspectives

2.3.1.6.5 Yet, freedom is essential

2.3.1.7 Are we free?

2.3.1.7.1 How shall the question of freedom be addressed?

2.3.1.7.1.1 Contingent / empirical aspect of the argument

2.3.1.7.1.2 Necessary aspect

2.3.1.7.2 Human being has freedom. The argument

2.3.1.7.2.1 The argument

2.3.1.7.2.2 Comment on environment

2.3.1.7.3 Review: robustness of the argument

2.3.1.7.3.1 Neurosis of insistence on the counter-argument

2.3.1.8 An ideal theory of Human world

2.3.2 Human being

2.3.2.1 Introduction

2.3.2.2 Organism

2.3.2.3 Feeling

2.3.2.4 Elements of psyche—the dimensions and variables of feeling

2.3.2.4.1 Introduction

2.3.2.4.2 Quality

2.3.2.4.3 Intensity

2.3.2.4.4 Bound-free dimension

2.3.2.5 Function and integration

2.3.2.5.1 What is integration?

2.3.2.5.2 Adaptability of integration. Emotion and motivation

2.3.2.5.3 Cognition. Integration with emotion

2.3.2.5.4 Emotional responses are not fixed

2.3.2.5.5 Incompleteness of integration—its adaptive character

2.3.2.5.6 Personality and identity

2.3.2.5.7 Mechanism of integration

2.3.2.5.8 Concept-percept

2.3.2.5.9 The unconscious

2.3.2.6 Intuition

2.3.2.6.1 Categories of intuition

2.3.2.6.2 A system of categories

2.3.2.6.2.1 Existential

2.3.2.6.2.2 Physical

2.3.2.6.2.3 Biological

2.3.2.6.2.4 Psychosocial

2.3.2.6.3 A reduced system

2.3.2.7 Growth, personality, commitments

2.3.2.7.1 The role of method in understanding freedom in the expression of personality

2.3.2.8 Language

2.3.2.8.1 Introduction—nature and significance of language; goals of the discussion of language

2.3.2.8.2 Preliminary reflection from Theory of being

2.3.2.8.3 Language and function—relations among organism and world

2.3.2.8.4 Analysis of relations: organism-world, organism-self, organism-other

2.3.2.8.5 Functions of language—summary

2.3.2.8.6 Language and para-language

2.3.2.8.7 Speech and para-verbal language

2.3.2.8.8 Syntax and structure of the world; semantics and objects

2.3.2.8.9 Subject-predicate form. Generally linear form of language

2.3.2.8.10 Other forms. Speech, linear and nonlinear expression

2.3.2.8.11 Language, intuition, and question of innateness of language competence

2.3.2.8.12 Iconic and dramatic expression and communication as elements of language

2.3.2.8.13 Linear, verbal expression and communication are self-selecting in human culture. Resulting de-emphasis of other modes

2.3.2.8.14 Positive reasons for emphasis of the linear and verbal forms

2.3.2.8.15 Parallels between emphasis of linear verbal form and analysis and cognition

2.3.2.8.16 A broader perspective includes other elements, e.g., the iconic and the dramatic and restores emphasis to affect while not de-emphasizing the linear andor cognitive

2.3.2.8.17 Theory of being founds an absolute, therefore, broader perspective. Due to the implicit character of the breadth dimension of the foundation from Theory of being this absolute aspect is potential rather than actual

2.3.2.8.18 Meaning function—literal and non-literal

2.3.2.8.19 Non-meaning function

2.3.2.8.20 Written language, comparison with spoken language, special features or functions of written language

2.3.2.9 Exceptional achievement

2.3.2.10 Atman. The end of growth

2.3.2.11 Apprehension of the infinite

2.3.3 Social world

2.3.3.1 Introduction

2.3.3.1.1 Outline of the chapter

2.3.3.2 Culture

2.3.3.3 Freedom

2.3.3.4 Institutional form

2.3.3.5 Institutions of culture

2.3.3.5.1 Cultural

2.3.3.5.2 Creative

2.3.3.5.3 Transmission

2.3.3.6 Institutions of organization

2.3.3.6.1 Social groups

2.3.3.6.2 Immanent forms

2.3.3.7 Definitions

2.3.3.7.1 Politics

2.3.3.7.2 Economics

2.3.3.7.3 Interactions

2.3.3.8 Experimental character of the concepts

2.3.3.9 Institutional purity?

2.3.3.9.1 Economics and politics

2.3.3.9.2 Religion and state

2.3.3.9.3 The general issue of separation / purity

2.3.3.10 Institutional definition—conceptual and factual—is an immense conceptual and experimental project

2.3.3.11 Dynamics

2.3.3.12 Politics

2.3.3.12.1 The first—practical—concern of influence

2.3.3.12.2 The first concern of political action

2.3.3.12.3 Institutions and decay

2.3.3.12.4 Sovereignty of nations

2.3.3.12.5 The politics of perception—and knowledge

2.3.3.13 Ethics

2.3.3.13.1 Ethics and freedom

2.3.3.13.2 Ethics as an object

2.3.3.13.3 The occasion for ethical system or theory

2.3.3.13.4 Emotion and cognition in morals

2.3.3.13.5 The process and context of choice—and freedom

2.3.3.13.6 Assigning moral value

2.3.3.13.7 The right and the good

2.3.3.13.7.1 Brief reference to ‘evil’

2.3.3.13.7.2 The right and the good: clarification

2.3.3.13.7.3 Consequentialism

2.3.3.13.7.4 Non-consequentialist ethics

2.3.3.13.7.5 Metaethics

2.3.3.13.7.6 Normative ethics

2.3.3.13.7.7 Ethics remains in a process of development

2.3.3.13.7.8 Practical ethics

2.3.3.14 Intrinsic and derived value. Absolute Ethics

2.3.3.15 Values in general

2.3.3.16 Competing values

2.3.3.17 Ethics and substance

2.3.3.18 Values as objects

2.3.4 Civilization

2.3.4.1 Introduction

2.3.4.2 History

2.3.4.3 Imperative… was called War and peace

2.3.4.3.1 In considering ‘war and peace’ it will be seen that ethical problems are not problems in isolation. It is also seen that the isolated treatment of examples are inadequate guides to action. Action is never ‘ethically pure’

2.3.4.3.1.1 Aggression and resources

2.3.4.3.1.2 The problem of resources: the example of energy

2.3.4.3.1.3 Resource use, population and environment

2.3.4.3.2 The utility of definition

2.3.4.3.3 Morals are important but purity is an illusion

2.3.4.3.4 Morals in practice

2.3.4.3.5 Summary

2.3.4.4 The highest ideal

2.3.5 Faith

2.3.5.1 Introduction

2.3.5.2 Faith, religion, spirituality

2.3.5.2.1 Spirituality and meaning

2.3.5.2.2 Meaning in the domains of the mundane and the sacred

2.3.5.2.3 Religion and spirituality. The place of religion

2.3.5.2.4 Spirituality, religion and the one world

2.3.5.2.5 Faith and religion

2.3.5.2.5.1 Hume on miracles

2.3.5.2.5.2 A problem with Hume’s critique of intuition

2.3.5.2.6 Another meaning of faith

2.3.5.3 Significance of faith

2.3.5.3.1 Uncertainty

2.3.5.3.2 Occasion for faith is immanent in the mundane

2.3.5.3.3 Science, mathematics and faith

2.3.5.3.4 Reflection on the role of faith in a life, in a journey

2.3.5.3.4.1 Doubt-faith

2.3.5.3.4.2 Goal-aimlessness and doubt-faith in action. The example of the theory of objects

2.3.5.3.4.3 Living with doubt-faith. The example of the theory of objects—continued

2.3.5.4 Aims of this chapter

2.3.5.5 Further discussion of meanings of faith

2.3.5.5.1 Faith as an attitude toward the world

2.3.5.5.2 Religious faith. Not all religions demand ‘faith’

2.3.5.5.3 The significance of religions faith in hunter-gatherer societies

2.3.5.5.4 Loss of significance of religious faith in the modern world

2.3.5.5.5 Science, religion and faith in the modern world. Fracture of the modern psyche

2.3.5.6 Post-critical faith

2.3.5.7 Concepts of religion

2.3.5.7.1 Motives to the study of religion

2.3.5.7.2 A first motive—understanding

2.3.5.7.3 A second motive—the potential and possibilities of religion

2.3.5.7.4 Implications of the second motive for a concept of religion. That, despite its clear appeal, secular humanism is silent on issues of immense and real significance

2.3.5.7.4.1 An example: the nature and meaning of death

2.3.5.8 The concept of religion

2.3.5.9 An ideal religion

2.3.5.10 Functions and significance of religion

2.3.5.10.1 Factors that confuse the analysis of religion, its meaning and place

2.3.5.10.1.1 Actual institutions do not have the purity of role that they may be assigned in concept. Such implicit multi-dimensionality of role may include the positive and the negative. It is often thought to be negative by ‘purists’ but is not at all essentially negative

2.3.5.10.1.2 Corruption, abuse and decay

2.3.5.10.2 The functions of religion may be described as meaning and non-meaning

2.3.5.10.3 Non-meaning functions of religion. The thought that some non-meaning functions are ‘impure’ stems from an artificial division of the world into mundane and sacred, of knowledge into spirit and matter

2.3.5.10.4 The meaning functions of religion

2.3.5.10.5 Secular humanism tends to make the meaning of traditional religion appear absurd. Such absurdity is, appropriately understood, not absurd. This follows from the metaphysics of immanence

2.3.5.10.6 However, even though the absurd myth or legend may be instructive, there is an archaic character to much traditional religion that, even though it is correlated with numeric strength, calls for renewal

2.3.5.11 Religion in the modern world: the traditional religions

2.3.5.11.1 Attitudes to archaic religions

2.3.5.11.2 War is not an option?

2.3.5.11.3 The strength of the tolerant attitude

2.3.5.11.4 For tolerance and dialogue

2.3.5.12 The possibilities for religion and faith: renewal

2.3.5.12.1 Possibility

2.3.5.12.2 Opportunity

3 Journey

3.1 Introduction

3.2 Ideas

3.2.1 Introduction

3.2.1.1 Aims

3.2.2 Philosophy and metaphysics

3.2.2.1 Approaches to reflection on the nature of philosophy and metaphysics

3.2.2.1.1 The history of the concerns of philosophy: a first approach to the nature of philosophy

3.2.2.1.2 The turn from authority to reason—a turn from external ‘reasons’ to intrinsic reasons

3.2.2.1.3 The modern and recent periods: a brief comment

3.2.2.1.4 Analytic philosophy and its perspective. The turn away from systematic philosophy to immediate and concrete concerns. The methods of analysis of meaning and piece-meal focus

3.2.2.1.5 The narrowing of perspective in analytic philosophy. Broad sketch of the reasons for the narrowing. Argument from the principles developed in this narrative against the analytic perspective and its reasons

3.2.2.1.6 Continental philosophy of the nineteenth and early twentieth centuries continued to be concerned with problems of human and universal interest. Its thought remained clear and crisp in the hands of Nietzsche and powerful—if perhaps necessarily less clear—with Heidegger. On account of its scope it is natural that such thought could not attain the apparent precision of analytic thought

3.2.2.1.7 The mid-nineteenth to present turn of Continental and Post-modern thought away from real concerns and real criticism

3.2.2.1.8 The philosophical tradition and Journey in Being

3.2.2.1.9 Indian philosophy

3.2.2.1.10 Summary of discussion

3.2.2.1.11 The discussion sets the stage for elucidation of the nature of philosophy and metaphysics

3.2.2.1.12 The discussion first turns to a new characterization of the metaphysics of immanence that recognizes its ultimate breadth. This permits a characterization of philosophy that has the same breadth but allows specialized studies as well. The firmness of the foundation of metaphysics is carried over to philosophy

3.2.2.2 Metaphysics

3.2.2.3 Philosophy

3.2.2.4 Problems in metaphysics

3.2.2.4.1 Aims of the chapter on problems in metaphysics

3.2.2.4.2 Some new problems of metaphysics and their resolution

3.2.2.4.2.1 The possibility and construction of a metaphysics of ultimate depth and breadth

3.2.2.4.2.2 The metaphysics—of immanence—is a real metaphysics that is also of and based in experience

3.2.2.4.2.2.1 The thought that there is a universal divide between noumenon and phenomenon, between metaphysics of being and metaphysics of experience, is based in a mistaken characterization of experience

3.2.2.4.2.3 Development of a method adequate to metaphysics of immanence and its application

3.2.2.4.3 Some problems and resolutions on the boundary between classical metaphysics and metaphysics of immanence

3.2.2.4.4 Problems in metaphysics from antiquity to the present time . Resolutions

3.2.2.4.4.1 Classical metaphysics

3.2.2.4.4.2 Scholastic metaphysics

3.2.2.4.4.3 Modern metaphysics

3.2.2.4.4.4 Recent metaphysics

3.2.2.4.4.5 Indian metaphysics

3.2.2.4.4.6 Platonism

3.2.2.4.4.7 Aristotelianism

3.2.2.4.4.8 Thomism

3.2.2.4.4.9 Cartesianism

3.2.2.4.4.10 Idealism and materialism

3.2.2.4.4.11 Argument in Metaphysics

3.2.2.4.5 Further issues and problems of metaphysics addressed and resolved in this narrative

3.2.2.4.5.1 Metaphysics

3.2.2.4.5.2 Identity

3.2.2.4.5.3 Mind, and matter and the problem of substance

3.2.2.4.5.4 Philosophy of mind

3.2.2.4.5.5 The meaning and nature of the Real

3.2.2.4.5.6 Ethics, metaphysics and knowledge

3.2.2.4.5.7 The nature of human being and society

3.2.3 A system of human knowledge

3.2.3.1 A. Symbols, Knowledge, and Understanding

3.2.3.2 B. The Universe

3.2.3.3 C. Artifact

3.3 Transformation

3.3.1 Introduction

3.3.1.1 Why transformation?

3.3.1.2 Kinds of transformation

3.3.1.2.1 Virtual transformations: ideas

3.3.1.2.2 Actual transformations: transformation of the organism and of identity

3.3.1.2.3 The distinction between virtual and actual transformation is of degree rather than kind

3.3.1.2.4 The idea is the place that all transformations are appreciated

3.3.1.2.5 Transformation without ideas?

3.3.1.2.6 The requirement for full transformation

3.3.1.2.7 Mere technological change is secondary

3.3.1.2.8 However, technology may merge with organism and identity

3.3.1.2.9 History of transformation as a source: kinds and approaches to transformation

3.3.1.3 Aims of transformation

3.3.1.3.1 Summary of aims

3.3.1.3.2 The aims of transformation

3.3.1.3.2.1 Engage in a path to realization of the ultimate

3.3.1.3.2.2 Illustrate the Theory of being

3.3.1.3.2.3 From Theory of being and History of transformation to develop and synthesize approaches to transformation. To work out a minimal and covering sequence or system of actions or experiments toward the goal of realization

3.3.1.3.2.4 A final aim is to contribute to the history of transformation

3.3.2 History of transformation

3.3.2.1 Aims of a study of history of transformation

3.3.2.2 Traditional systems

3.3.2.2.1 Western systems

3.3.2.2.2 Shamanism and other systems that date back to prehistory

3.3.2.2.3 Indian systems

3.3.2.3 States of psychic sensitivity

3.3.2.3.1 Nature and types of state

3.3.2.3.2 Sources, methods and cultivation

3.3.2.3.3 Kinds of method or approach

3.3.2.3.4 Enhancing or inducing factors

3.3.2.3.5 Uses of altered states in transformation

3.3.2.3.6 The sensitive individual

3.3.2.3.7 The savant

3.3.2.4 Meditation

3.3.2.4.1 Theory

3.3.2.4.2 Preparation, Minimizing Distraction

3.3.2.4.3 Meditation Techniques

3.3.2.4.4 Why Meditate

3.3.2.4.5 Shared meditation

3.3.2.4.6 Walking Meditation

3.3.2.5 Vision-Quest

3.3.3 Basis and theory of transformation

3.3.3.1 Outline of basis and theory of transformation

3.3.3.2 Virtual and actual transformations

3.3.3.3 Growth

3.3.3.4 Theory

3.3.3.5 Dynamics of Being

3.3.3.6 Detailed development of the dynamic

3.3.3.7 Twenty-one examples of the dynamics

3.3.3.7.1 Identity and personality. Charisma

3.3.3.7.2 The mental functions

3.3.3.7.3 Awareness, self-awareness

3.3.3.7.4 Body, healing, medicine

3.3.3.7.5 Originality, creativity, productivity

3.3.4 System of experiments

3.3.4.1 Dimensions

3.3.4.1.1 Place

3.3.4.1.2 Mode

3.3.4.2 Transformation in ideas and understanding: experiments in conceptual development

3.3.4.3 Transformations of being-as-being: experiments in the individuation, merging and general transformations of being and beings, especially, individuals and identities, the universe and identity

3.3.4.3.1 Arching from the present to the ultimate

3.3.4.3.2 Journey

3.3.4.3.3 Research topics: transformations of being-as-being

3.3.4.4 Transformation in society—experiments in social and psychological transformation via charisma and influence

3.3.4.4.1 Research topics: social world

3.3.4.5 Transformation in organic and material being—experiments in forms and degrees of life, mind, and intelligence. Theory, design, simulation and construction of being

3.3.4.5.1 Research topics: transformations in organic and material being

3.3.5 Transformations so far and their further Design

3.3.5.1 Summary of the experiments so far

3.3.5.2 Universal knowledge

3.3.5.2.1 Universal knowledge—the way ahead

3.3.5.3 Personality and influence

3.3.5.3.1 Personality and influence—the way ahead

3.3.5.4 Arching from the immediate to the ultimate

3.3.5.4.1 Arching from the immediate to the ultimate—the way ahead

3.3.5.5 Assessment—the way ahead

4 Map

4.1 The Future

4.1.1 A map for the Journey

4.1.1.1 Transformation in ideas and understanding: experiments in conceptual development

4.1.1.1.1 Sources

4.1.1.1.2 General

4.1.1.1.3 Logic

4.1.1.1.4 Science and theory of being

4.1.1.1.4.1 Strengthening the relation between Theory of being and science

4.1.1.1.4.2 Foundation of modern physics and biology

4.1.1.1.4.3 Extending modern physics

4.1.1.1.4.4 A quantum or genetic theory of laws

4.1.1.1.5 Application of quantum theory to metaphysics of immanence

4.1.1.1.5.1 Is a quantum theoretic proof of the fundamental principle of the metaphysics of immanence possible?

4.1.1.1.6 Human and social world

4.1.1.1.6.1 Human World

4.1.1.1.6.2 Language, grammatical forms, emotion and will

4.1.1.1.6.3 Social world

4.1.1.1.7 Application to other areas of experiment

4.1.1.2 Transformations of being-as-being: experiments in the individuation, merging and general transformations of being and beings, especially, individuals and identities, the universe and identity

4.1.1.2.1 Sources

4.1.1.2.2 The transformations

4.1.1.2.3 Areas of study

4.1.1.2.4 The range of experiment

4.1.1.2.5 General

4.1.1.2.6 Animal and plant study

4.1.1.3 Transformation in society—experiments in social and psychological transformation via charisma and influence

4.1.1.3.1 Sources

4.1.1.3.2 Transformation

4.1.1.3.3 Charisma, persuasion and influence

4.1.1.3.4 Journey

4.1.1.4 Transformation in organic and material being—experiments in forms and degrees of life, mind, and intelligence. Theory, design, simulation and construction of being

4.1.1.4.1 Sources

4.1.1.4.2 Transformations

4.1.1.5 Narrative form

4.1.1.5.1 Goals

4.1.1.5.2 Narratives

4.1.1.5.3 Forms

4.1.1.5.4 Presentational form

4.1.1.5.5 The story

4.1.1.5.6 Automation

4.1.1.6 Appendix to program of research: further possibilities

4.1.2 Design

4.1.2.1 Publication

4.1.2.1.1 The essay

4.1.2.1.1.1 Versions and summaries

4.1.2.1.1.2 Modular design

4.1.2.1.1.2.1 Elements of the narrative

4.1.2.1.1.2.2 Database

4.1.2.1.1.3 Organizing tasks

4.1.2.1.1.4 Self-contained design

4.1.2.1.1.5 Design sections

4.1.2.1.2 The website

4.1.2.1.3 Advertisement and support

4.1.2.2 Resources—source documents

4.1.2.2.1 Work to do

4.1.2.3 Resources—web technology

4.1.2.3.1 Work to do

4.1.2.4 Material design

4.1.2.4.1 Priorities

4.1.2.4.1.1 Place and placement. Change for priority over status quo

4.1.2.4.1.1.1 Psychic resources

4.1.2.4.1.2 Jib-site-streamline. Jib as database-Wikipedia-Web technologies-Multiple browsers

4.1.2.4.1.3 Work. Alternate work. Do more talk less

4.1.2.4.1.3.1 Objectives

4.1.2.4.1.3.2 Projects

4.1.2.4.2 Organization

4.1.2.4.2.1 Planning. Prioritize: parallel-sequence—max being-achievement over next 10-15 years-D⁺. Stop to live in the moment, to focus… stop secondary activities and mere diversion

4.1.2.4.2.2 Time

4.1.2.4.2.2.1 Week

4.1.2.4.2.2.2 Weekend. Out—3⁺ day weekend-retreat-place-jobs + Everyday

4.1.2.4.2.2.3 Month ⁺.

4.1.2.4.2.2.4 Year ⁺.

4.1.2.4.2.3 Space

4.1.2.4.3 Journey-expedition planning

4.1.2.4.3.1 Planning | preparation

4.1.2.4.3.2 On return

4.1.2.4.3.3 Wilderness gear-supplies

4.1.2.4.3.4 Food-drink

4.1.2.4.3.5 For development

4.1.2.4.4 Journey-generic objectives-itinerary

4.1.2.4.4.1 Concept

4.1.2.4.4.2 Objectives

4.1.2.4.4.3 Nature trips; health, experiments

4.1.2.4.4.4 People, places and placement trips

4.1.2.4.4.5 General reflection

4.1.2.4.4.6 On vacation

4.1.2.4.4.7 Post-journey

4.1.2.4.4.8 Journey objectives-itinerary

4.1.2.4.4.8.1 Nature trips

4.1.2.4.4.8.2 People, places and placement trips

4.1.3 The way ahead

4.1.3.1 The first ambition is to continue the path so far

4.1.3.2 A second ambition or hope is for a time of Being over becoming, of perception over thought