JOURNEY IN BEING

CORRECTIONS AND ADDITIONS TO THE SHORT FOUNDATION

CONTENTS

Page numbers refer to the print version published as a book

A paragraph continued from the previous page is counted as the first paragraph of the page. A sentence continued from the previous page is counted as the first sentence of the first paragraph of the page

When paragraphs and sentences are inserted, the numbers of subsequent paragraphs and sentences change. The number references are defined to obtain before any changes were made in the print edition

When a page and or paragraph number is not specified, the numeration is the same as that of the previous entry

COVER AND PAGINATION

Eliminate creep

1 Corrections

Title pages, add phone contact information, 707 825 0658

p6, ¶2: replace ‘The foundation has been significantly improved’ by ‘In this essay, the foundation for the first version of Journey in Being, SOURCES, p12, has been significantly reworked and improved and currently constitutes a foundation for a complete metaphysics. The foundation is part of the journey and, therefore, a complete embedded foundation is neither possible nor desirable.’

Note: the fundamental ideas of Journey in Being developed over a number of years and by 2002, the logic of the void was in place. Subsequent developments involved elucidation of the concept of the void and its logic, and working through the consequences of the logic for various aspects of the metaphysics. The developments include a new understanding of the topics of logic and language, cosmology, and a complete system of metaphysics that includes an evaluation of classical metaphysics

After ¶3, add observation

Regarding the ubiquity of time, it may be noted that there are perspectives in which both views of being are seen or experienced as eternal or timeless. There may be phases of being, of the universe, that are effectively timeless. However, the argued view in this essay is that a ‘timeless universe’ may not support being. Instead, the support of being is seen to be becoming

End of ¶ on seeking: add the following observation

‘A reading of the foundation encourages the following view

Elemental being does not seek but finds. Ultimate being does not need to seek – its need is ‘dissolution.’ In the range between the elemental and the ultimate there is real seeking that is present together with the processes that characterize the extremes’

p7, ¶1, s-3, replace ‘I permit myself to use’ by ‘I permit myself, in the following, to use’

p9, ¶1, remove ‘e.g. THE SPAN OF ALL BEING, p.25,’ to the end of the paragraph, eliminate the comma, and add, after ‘e.g.’, ‘the section containing’

¶4, after the phrase ‘two times’ add the remark ‘–one time to recognize error and a second time to apply a correction–’

p9, ¶1, and p27, ¶2, in phrase, ‘it is therefore important to attempt to identify’, replace ‘identify’ by ‘identify and eliminate’

p12, Heading ‘Sources and Influenced,’ replace ¶ beginning, ‘Influences.’ by

Influences. In this document, primarily in the interest of conciseness, I depart from the practice of attempting to be detailed and clear in identifying sources and influences. The reader who is familiar with my sources will recognize their influence. As noted, the above website links references a number of bibliographies that constitute a reading list

¶3, add comment after s1 ‘[The external link, FOUNDATION, refers to the previous version of the foundation where the logic is not as well developed but which contains considerations omitted in the present essay.]”

p12, ¶-1, replace ‘a –certain kind of–’ by ‘–a certain kind of–’

p14, ¶labeled The nature of the object, s7. Replace beginning of the sentence ‘Even on a view’ by ‘There is no essential limitation, even on a view’ …

¶4, s-5, replace ‘associate with’ by ‘associated with’

p15, ¶6, add comment at end, [the phrase ‘association with the body’ may be misleading if it is thought to imply that there is something in addition to the body]

p17, heading ‘Preliminary comment…,’ ¶1, replace phrase ‘indicate existence’ by ‘existence or identity’

Add ¶ to research topic Logic:

Just as it is inherent in physical being to always satisfy physical law, it is in the nature of being that the laws of LOGIC are not violated. The logical laws pertaining to a context are those laws that are inherent in the nature of the context. The laws of logic of the world are implicit in the constitution of the world. In this sense, physics can be seen as a specialized logic. Whereas the contexts of logics are usually specified by a logical or linguistic context, as logic, the context of physics is specified by a kind of being or behavior – physical behavior. It is implied that our physics is local and approximate

p18, in the ¶final before ‘Summary of the introduction,’ replace the phrase ‘is now’ by ‘will be’

p19, ¶‘The outer limits of philosophy and metaphysics are identical,’ s-6, replace phrase ‘conceptual issues science’ by ‘conceptual issues of science’

p21, ¶3, replace ‘no interest’ by ‘no organic or implicit interest’

Move ¶4 and 5 up one paragraph and change them to

All further understanding? It is a basic purpose in the present document to outline such a system of understanding

It is significant that the understanding of being clarifies a distinction between important and contingent issues

¶-3, change ‘What exists,’ to ‘What exists?’; the last sentence of this ¶ becomes a separate ¶ and is placed after the following ¶

¶-2, change ‘The question’ to ‘The question of the previous paragraph’

¶-1, delete the colon in ‘These categories have a dual function:’

In the sentence beginning ‘But, then, what does it mean’ replace ‘… and’ by ‘, i.e.’

Replace s-1 by ‘Questions of the existence of particulars such as material and mental things, numbers, relationships, particular forms… reduce to (a) questions of the existence of kinds or categories, substances, forms, universals and so on, and (b) the elucidation of these concepts and of what things fall under them.’

p22, replace ¶3 by

The world in which individuals live and feel –in which the question of existence arises– is a world whose existence is given. Even if the reality of the question –the understanding– is an illusion, the illusion is in a world – ‘all is illusion’ is incoherent, i.e. illusion is not possible without a world. That world is the world relative to which the facts and meaning of existence arise

¶5, replace “ ‘modes’ of existence” by “practical modes of existence’ and add a paragraph following this one:

Here, these modes or categories are called ‘practical’ because they are useful but not absolute in character. In the following the lack of absolute distinction is established by placing the modes on a common ground and providing a common foundation for them

Replace ¶7 by

It will be seen below that natural extension of the concept of mind to the primal level results in an equation of primal power with primal knowledge. I.e., in the provision of a common ground for being, power and knowability are equivalent

p23, ¶1, after the sentence ending, ‘absolute characteristics of all being.’ Add the following sentence ‘It is not the theoretical character of science that is problematic.’ Additionally, replace the sentence ‘The precision of science is a primary source of the problem: precision is achieved by a limitation of perspective.’ by ‘The precision and definiteness of the concepts of science is a primary source of the problem: precision and definiteness are achieved by a limitation of perspective.’

¶1, replace the sentence ‘These concerns, however, are not the essential problem of concern here.’ by ‘These issues, however, are not the essential concern here.’

¶2, replace the sentence ‘The motivation behind the view as necessary is manipulation and control of being.’ by ‘The motivations behind the view as necessary include (a) manipulation and control of being and (b) reaction to dogma. I.e. in reaction to a dogma of knowledge as absolute, there is recoil to a dogma of ‘essential ignorance.’ ’

p24, ¶1, replace ‘revealed when to’ by ‘revealed to’ and ‘kill’ by ‘kill or economically enslave’ and, in s-4, replace ‘one universe’ by ‘the one universe’

After ¶4, add the following paragraph

This discussion appears to imply a distinction between the object and knowledge or awareness of the object. The status of this apparent distinction will be subsequently analyzed and clarified

p25, end of ¶2, add sentence, ‘It is a terminus in that all possibilities are implicit in it’

¶3, s1, eliminate the first occurrence of ‘foundation’ and replace the colon by ‘, i.e. in’

Replace s3 by ‘The origin of the concept of the void is in experience and its development is guided by experience.’

s4, replace ‘– perhaps ultimate abstraction,’ by ‘–perhaps ultimate–’

¶4, s2, replace ‘the void is the absolute foundation.’ by ‘the void or its equivalents constitute the absolute foundation. As will be seen, the equivalents include the general laws of being i.e. logic and this necessity makes it possible to validly refer to ‘the absolute foundation.’ ’

p26, ¶4, s3, replace ‘If ‘everything’ remains’ by ‘If ‘everything’ were to remain’

s-1, replace ‘the theory may be developed’ by ‘the core of this theory is developed above’

¶-1, replace ‘in the idea’ by ‘in the idea of strict finitude’

p29, ¶1, insert after s2, ‘In showing its own limitation, reason shows the necessity of simple faith – as distinct from articles of faith. Simple faith is that trust in the world without which the individual lives in essential fear.’

Replace ¶7 by

It is impossible to avoid an intersection of an exploration into the real with the domain of religion as traditionally understood. The exploration of the real will necessarily come upon terrain usually considered to lie within the domain of religion. However, the exploration has remained in the world. Except as deception, as myth, as parable, or as a psychological or spiritual ploy, there is no boundary between the religious and the secular – between the sacred and the profane. In the encounter with the real, there is no boundary between this and another world. We may speak of ‘worlds’ but there is one world that is this world. All things sacred and all things mundane are of this world

¶ before the heading, FORM, replace ‘next section’ by ‘following sections’ and ‘end of that section’ by ‘end of the section on MIND AND SYMBOL that follows the next’

¶-1, s-1, write ‘archetypal argument’ as ‘ARCHETYPAL ARGUMENT’ – formatted as All Capitals, 7 point font

p30, ¶1, s1, eliminate the word ‘being’

Add, after s2, ‘I.e. a form is form-able; form requires near-symmetry and near-symmetry implies the possibility of form and formability.’

Add, to §FORM, after¶2

An aspect of form is that it is constant over objects of the same form. Thus it matters not whether we speak of one form –the classical interpretation– or many identical forms. Similar comments may be made for the universal

p31, ¶5, s1, replace ‘primal’ by ‘the universal substance’

s3, replace ‘materialism and pan-psychism’ by ‘naïve materialism and naïve pan-psychism’

p32, ¶1, replace s3 by ‘Therefore, knowledge greater than the ideal object or thing-in-intuition is not validly conceivable.’

Insert, before §MIND AND SYMBOL

It may be thought that in asserting that mind is being, there is subscription to an idealist ontology. However, that implication does not follow from the foregoing arguments. An apparent ontology can be an idealism –or a materialism– only if there is some explicit or implied restriction to the possibilities of being. Here, since MIND is taken to be the extension of mind to the primal, there is no restriction in possibility. There is a restriction only on the equation of MIND to mind

¶5, s8, in ‘That knowledge is of the object and’ italicize ‘of’ and add ‘is’ at the end of the phrase

s-3, replace ‘noumenon not’ by ‘noumenon is not’

After s-3, add ‘That the noumenon is not, in its nature, apprehended or apprehensible, has been taken to imply that it is formless, undifferentiated. However, it is only the knowledge of it that may lack differentiation. In its manifestation as the void, the noumenon is contingently without form or differentiation.’

s-2, replace ‘However’ by ‘Further, however’

p33, ¶3, s1, replace ‘language meaning’ by ‘a theory of language meaning’ and ‘reference is’ by ‘reference may be’

s-1, replace ‘possible concepts’ by ‘possible concepts and theories’

¶-2, replace ‘recognize a tree’ by ‘recognize, for example, a tree’

¶-1, s-1, replace ‘The intuition has origin in intuition’ by ‘The intuition has origin in genesis and development’

p36, replace from ¶4, ‘Beauty…’, till and including the ellipsis that lies on a separate line

The Beautiful

Truth and beauty are often discussed together, sometimes being equated to one another. The basis of the equation may be due to the similarity of the emotion evoked and or the fundamental nature of the concepts. Here, truth and beauty are not equated. However, since the equation has been made it is useful to see what similarity there may be

As for truth, beauty may be seen as a system of affinities or harmonic relations

However, the equation of truth to beauty is an unnecessary con-fusion. Simply and naturally, truth and beauty may be seen as coming under the general system of affinities among symbol, ideal object and external object

Insert the following ¶ before the heading ‘LOGIC’

The elucidation of concepts shows their proper relations and results in elimination of confusion that arises from incomplete or invalid understanding

§LOGIC, s1, replace

‘logic:’ by ‘primal or primitive logic:’ – note that the colon is italicized

‘individual’ by ‘individual or object’

‘having being’ by ‘having a kind of being’

‘some other kind –all other kinds–’ by ‘some other kind or kinds’

¶-1, s3, replace ‘ALL BEING’ by ‘ACTUAL BEING’

p37, ¶2, add before s-1, ‘This dynamics is not the dynamics or mechanics of physics.’

Add ¶ after ¶2

The logic of a context is inherent in the context. The logic of a context cannot be violated – for in violating its logic the context becomes some other context or no context. If there is a LOGIC that is inherent in all contexts, it is so by being of a form ‘if the context satisfies certain conditions, then a certain logic will apply.’ The mechanics of a context restricts the possible behaviors for the context to be a world; deterministic mechanics specifies the conditions for unique behaviors. The distinction between a logic and a mechanics is that if the mechanics is violated, sense can still be made. A logic expresses the outer limits of a kind of possibility. However, the specification of a mechanics narrows the context to another context and, therefore, a mechanics may be thought of as a specialized logic. There would be no distinction between a logic and a mechanics of all being

p39, ¶2, s beginning, ‘I would then be found’, replace the phrase by ‘It would then be found’

p38, the ¶ immediately under the heading ‘BEING’ is replaced by the following two ¶¶

The concept of being has been given a dual foundation in the ideas of power and the void

The problem of materialism is rendered unimportant. In not holding matter in high esteem, science, philosophy, and thought lose nothing – no explanatory or predictive power is lost. The idea of the nature of matter evolves with science and knowledge is not a completed concept. Materialists, however, may think that the world is lost in not regarding matter as ultimate. It could be argued that matter is what has power – a generalization of the idea of matter as what is sensible. However, matter as the subject of, e.g., theoretical physics is a distinct symbol from that-which-has-power. It could then be argued that it is the ‘final destination’ of the subject of theoretical physics that will equate to power. Although this is a distinct possibility, its demonstration would be in two parts. In the first, there would be what has been called a ‘final theory.’ In the second, it would be shown that the final and fundamental theory is sufficient to explain all being; this, rather than some factor intrinsic to a restricted discipline, will be the criteria of finality… It is important to note that the position here is twofold. [1] As revealed by empirical and conceptual study –e.g. science– the understanding of the nature of matter is in transition. [2] There is no loss in being agnostic about the ultimate understanding of matter. Instead, there is a gain in removing the shackles of restriction of ontology and thought to a premature concept regarding the nature of being

p39, ¶1, s beginning ‘Yet, there is somewhere’, place the comma after ‘is’

p40, ¶7, replace ‘There is no world of the sacred’ by ‘There is no separate world of the sacred’

Add ¶ following the above

To a Skylark, P. B. Shelley, 1792 – 1822, opens, ‘Hail to the blithe spirit! / Bird thou never wert’ and so seems to assert a transcendent character to the skylark that derives from its immersion in another dimension or world. I think that it is because of this separation of worlds and the apparent diminishing of this world that I have not found a resonance of feeling with the poem. Shelley’s Ode to the West Wind, with which I have resonance, opens, ‘O wild West Wind, thou breath of Autumn’s being, / Thou, from whose unseen presence, the leaves dead / Are driven like ghosts from an enchanter fleeing…’ In these lines, there is no derivation of power from a transcendent world although there is a suggestion of emptiness or death in the simile of the ghost. These thoughts are recorded not as proof, but as suggestion that the world is seen-felt to have most power when it is experienced as whole in itself

¶-6, add at the end, ‘by contingent and selective elimination of alternatives which is also the source of local pockets of quasi-causation’

¶-4, add at the end, ‘. A True pan-psychism is a projection of mind-as-we-locally-manifest to the universal’

¶-3, replace ¶end, ‘there limits shown’ by ‘their limits shown’

Add at end of page, ‘. This does not contradict the earlier assertion that ‘the single law of logic is that only what is contradictory is impossible’ for that assumes the context of exclusion i.e. of sufficiently determinate being’

p41, ¶5, s7, replace opening phrase, ‘The only’ by ‘The essential’

Replace “ ‘true’ and ‘false,’ ” by “ ‘true’ and ‘false,’ given that no formal proposition is both true and false,”

p42, ¶-1, s-3, replace ‘Firstly, and generally,’ by ‘Firstly, and generally, it’

p43, ¶1, s1, replace ‘is based on’ by ‘has basis in’ and ‘which’ by ‘that’

In the long ¶3, replace, beginning of s ‘Therefore, the theoretical injunction’ by ‘Therefore, the theoretical injunction regarding silence’

Add, after s beginning, ‘However, the injunction’, ‘There is utility but no necessity to absolute caution of thought in relation to action.’

Add, after s beginning ‘In mathematics’, ‘Similarly, there is no necessity that philosophy should forego the ‘paradise of error’ in all its endeavors. I.e., caution is useful but not to the exclusion of all risk.’

Replace s beginning, ‘When the academic depends on public resources’ by ‘When the academic depends on public resources and public sympathy, there results and imperative in the modern world, c. 2004, to an appearance of certified knowledge, e.g. the Golden Gate Bridge is catastrophe proof, i.e. to risk avoidance.’

Add, after the long ¶3

In the previous paragraph, it is not implied that analysis of thought, of language, of sense, of reference, of senselessness, and of paradox is without significance or use. These activities shed light on understanding and help eliminate gratuitous error and non-sense which is intended sense without sense or real reference. One, perhaps implicit, motive to the elimination of all error and paradox, to say only what is true –and therefore only what is obviously true– is to reduce thought and living to a method or algorithm. Arguments in this essay show that this is not possible in an embedded way and that insistence on method results in being closed to possibility

¶-1, add at the end, ‘and does not contradict the foregoing limits regarding thought as an embedded system’

p44, ¶-4, s-1, replace ‘present as if contingent’ by ‘present as contingent’ and add at the end, ‘but may be interpreted as necessary. The meaning of ‘present as contingent’ is that whereas the becoming of form is necessary, the becomings of particular forms in a phase-epoch of the universe are contingent’

p46, §1.3, ¶1, s-1, replace, “idea of ‘time’ ” to the end of the ¶ by “ideas of ‘time’ and ‘space,’ ”

p46, ¶-1, s3, to the phrase ‘has been criticized’ add ‘in the literature’

p47, ¶2, s beginning, ‘At this point,’ replace the phrase by ‘At this point there arises’ [there is no comma in the replacement]

Replace s-2 by ‘The actual path, however, is one of many that populate the space of possible pathways. The probability that one of these pathways will be followed is not low.’

Insert before s beginning ‘However, this objection is in error’, ‘The objection of low probabilities is a practical but not a necessary objection.’ Further, replace the beginning of the s by ‘Therefore, to take the practical objection as necessary is in error’

¶-3, replace ‘are considered below’ by ‘are considered immediately below and’

p48, ¶7, s4, eliminate the phrase ‘need for’

p49, ¶1, s1, replace ‘–perhaps– for the human’ by ‘perhaps, for the human’

s-1, replace ‘functions’ by ‘(mental) functions’

¶-2, s1, replace ‘unconsciously in practice,’ by ‘without conscious intent or thought through’

s-1, replace ‘blocked’ by ‘blocked or latent’

¶-1, in s ‘Causation is an element of being but not the paradigm of being’ replace ‘the’ by ‘a’

p51 ¶4, add at end, ‘, i.e. from instinct’

p52, ¶2, add at end, ‘. That perfection has no absolute meaning implies that being is embedded in a historical process. The occasional transcendence of history is not a transcendence in perfection’

p54, ¶3, add at end, ‘; MIND IS BEING’

p55, add at end of ¶1, ‘and the author’s PRELIMINARY NOTES ON EVOLUTION AND DESIGN’

¶2, s-3, replace ‘logical foundation’ by ‘logical foundation and completeness’ and ‘has not’ by ‘have not’

¶-1, ‘FORMS’ by ‘FORM’

p56 spacing of the ellipsis

¶3, add before s-1

Given the ground of intuition, it could be argued that further apprehension or knowledge-by-acquaintance has origin in experience. Given the free symbol, it could be argued that symbolic knowledge and its criterion of truth has origin in experience and in reason. These thoughts, i.e. empiricism and rationalism, have in common the natural delusion that knowledge is coeval with the individual. This delusion arises because it is natural to notice the object but not the framework of the possibility of observing or thinking about the object. It is the natural delusion that the ego is the center of being; that the individual is coeval with the span between conception and death. However, in view of the non-absolute –though practical– character of the boundaries that define the individual, it follows that the individual is not absolutely coeval with the span from conception to death. To think that the origin of all knowledge is empirical and or rational is to misunderstand the nature of knowledge and the individual. In the misunderstanding of knowledge, the explicit content of knowledge is taken as entire knowledge while the –often implicit– FORM of knowledge remains hidden from view. In the misunderstanding of the individual, exclusive focus is placed on transactions at the outer boundaries in space while ignoring the transactions inner boundaries in space and at the boundaries in time.

p58, ¶3, s4, replace phrase, ‘Individuals who think’ by ‘Individuals who think –or have thought–’

¶-2, s2, replace phrase ‘history characterizations’ by ‘history of characterizations’

p60, add after ¶2

The separation of the specialized disciplines has practical, logical, administrative and territorial aspects. The logical aspects include the natural boundaries of disciplines in a scheme of understanding of knowledge as a whole – and may derive from a scheme of metaphysics. The practical aspects include definiteness of subject matter, precision of knowledge, and the use of distinct and characteristic methods. The administrative aspects include the convenient and institutionalization of the random or historical. The territorial include definition by distinction, ‘regardless of what discipline A may be, it is not discipline B.’ The disciplinary compartments and distinctions, while practical, are not necessary. The traditional approach to defining a discipline, ‘Discipline A is…’ may be turned around to ‘… is discipline A.’ The foregoing arguments have been a justification of a need for a discipline whose only limits are outer limits. It is this discipline that I identify with metaphysics and the outer limits of philosophy. This discipline is necessary. The more specialized conceptions of philosophy find a place within the ‘outer limits’ conception of philosophy

¶3, eliminate the period at the end

p61, ¶-1, add after, s6, ‘As values, harmony and risk appear to stand in opposition but are integrated in HUMOR, p.22.’

2 Additions

a. In the section titled ‘truth,’ ¶-5: italicize the sentence, The ‘truth of an individual’ lies in achieving harmonic relations. Insert after the sentence on the interpretation of harmony, the following sentence ‘For example, there is a tendency to feel more respect for that truth for which sacrifice has been made.’

b. Emphasize, at the beginning of the introduction [1] the character of the journey, and [2] the essence of being, becoming and discovery as a journey. In review, there is adequate emphasis which is enhanced by adding the following ¶s modified from the back cover:

‘Journey in Being’ is the name of two essentially interwoven journeys or stories of being – an individual journey and the journey of all being

The first is an individual story – that of the author’s travels in being where transformation and understanding interact. Understanding shows what is possible and guides experiment in action and transformation. A greater understanding of the universe – of being, brings a greater degree and variety of being into the realm of what is known to be possible. This connects to the second story

The story of being – of the one universe requires no motivation to be told. Being is known through its possibilities. Being is conceived in its aspect as a Journey. That is, the trajectory is more a meander than a linear path. Understanding and design interact with chance and undirected change

…

c. Add research topic, ‘The concept and structure of the Journey in Being and its –partial– foundation’ as follows before the heading ‘Special Topics’ in the section, ‘Document and Research Plans’

The concept and structure of the Journey in Being and its foundation

There is a need for continuing review of the following topics. Is a complete foundation possible? It is argued in the essay that a complete and embedded foundation is not possible. Is the foundation complete with regard to the needs of metaphysics and the journey? What is the best ordering and reasoning out of the foundation and its topics with regard to logic or reason and the needs of exposition? To what extent is the journey essential in being and becoming? Is there an implication that the literature over-emphasizes the roles of thought and the written word over that of action? What is the role of ‘timeless thought?’ The approach to timeless thought through thinking, action and evolution. What is the proper balance between thought and action? What are the proper balances between perception and thought, between being and becoming, and between living and seeking? It has been argued that the agent has over-emphasized her or his role in change. It has sometimes been said that human beings should not endeavor to ‘alter the course and being of nature.’ However, there may be a human nature that includes agency and, perhaps, insisting on quiescence is an attempt to alter nature. What is proper relation between the individual and the universal journey? Review the equation that Atman is Brahman. Review the adequacy of the phases of the Journey in Being as laid out in the sources above. ‘Logic’ as the central discipline [1] of necessary law, [2] a system of context-specific necessary laws or ‘logics,’ and [3] the intersection of the elements of the real e.g. journey / Journey, thought / action, subject / object, symbol / ideal object

d. Add research topic after quantum mechanics

Time and space – some details of the following thoughts are given in the SOURCES above. [1] Although a universal time –the proper time whose introduction does not imply e.g. that identical particles in different circumstances have identical rates of decay– can be introduced in the relativistic theory of gravitation, general cosmology does not support a single universal time. It is possible to give meaning to the phrase, ‘the beginning of time.’ [2] Whether space and time are seen as relational or absolute depends on the perspective adopted. [3] Viewed in terms of origin from the void, space and time are coeval with being and, therefore, it is more accurate to talk of extension and duration. Since, extension and duration are determined in becoming –they are not a framework within which there is becoming– it is not necessary that there will be a unique coordination of space-time-being. General cosmology will include a theory of space-time-being, of which the relativistic theory of gravitation will be a special case

Structure of the next edition: The next edition will encompass the entire journey in two volumes

Volume 1: Introduction and Foundation

The introduction will include: biography but no more than is pertinent to the journey; the nature, origins and necessity of the journey

The foundation is part of the journey and will contain the essentials of the foundation i.e. the theory of being. The precise distribution of topics among the volumes is open but the foundation will contain essentials of the theory of being while details of the metaphysics will be developed in the second volume

Volume 2: The Journey

Metaphysics: classical metaphysics, cosmology, an account of mind…

Experiments in transformation: general experiments, theory and experimentation with machines [computation,] and social action and theory of value [ethics and political theory and philosophy]

3 Copyright and sources

Sources

The sources are discussed in the main document

I may be contacted at

Anil Mitra

4510 Valley West Blvd. Suite G

Arcata, CA 95521

707 825-0658

Or by going to the contact page, http://www.horizons-2000.org/contact.html, of the Journey in Being website