THE WAY OF BEING
Replaced by the crucial outline of concepts and to be used only for detail
Anil Mitra © July 2016—February 2017
The Way of Being
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A preliminary discussion
In this work, metaphysics will be conceived as is the study of the world, that is of the universe and the place of sentient entities in it and in relation to it. Among sentient beings, there is emphasis on human being. Also the ‘universe’ of metaphysics is the entire universe of all kinds and not just the empirical or physical universe.
Metaphysics has a number of fundamental problems among which are (a) whether it is at all possible—especially if we ask that the study be of the world as it is and not just as it appears and (b) how shall we do metaphysics.
We will find that the answer to (a) above is a nuanced affirmative. Item (b) is the question of ‘method’—but note that method may include but is not the same as ‘strict method’ or algorithm.
In modern thought, metaphysics is frequently found difficult to define—as though there is such a thing as metaphysics but that the thing is difficult to specify. Is there such a thing? It is important to note that the term ‘metaphysics’ has various uses. Here, (a) we fix on one particular use and (b) show that this use specifies a definite and powerful sense. Thus, while we have not eliminated other uses and nor should we, we find a specific and potent use that should be distinguished from the other uses. Further there is nothing vague about the sense introduced here. One reason for the traditional difficulty is that definiteness of a subject is not to be found until the subject has a definite theory or kind of theory. Physics, for example, has theories that are regarded as well developed and definitive of physics and so, while the term ‘physics’ is not completely unambiguous it is widely regarded as quite definite. Hitherto, however, metaphysics lacked such a theory. Here, however, a definite and definitive system of metaphysics is found. It is therefore with justification that we can assert that there is a clear definition of metaphysics.
Among the modern notions of metaphysics (and philosophy) is that they are not studies of the world; rather, metaphysics is the study of experience or the study of how to study; and philosophy is, e.g., a therapeutic activity aimed at correcting the excesses of positive claims to knowledge outside science or as in metaphysics. Here, we restore metaphysics and, since the approach is significantly philosophical, we restore philosophy to include the study of the world. We are not claiming however to challenge or discredit the range of modern thought regarding the subject matter of philosophy.
Another the modern notions of metaphysics is the following—just as physics is the study of concrete objects, metaphysics is the study of abstract objects. We will find metaphysics to include the study of the abstract and the concrete.
It is noteworthy—and characteristic of metaphysics as we will do it here—that the method and the instruments are in the world and therefore part of the study itself. I.e., method and mind are part of metaphysics. Mind would be part of metaphysics on two counts—that it is part of the world and that it is associated with the instruments and methods. Also noteworthy is that metaphysics is reflexive—it studies itself; thus there may be metamathematics but no meta-metaphysics. We can also put this: meta-metaphysics would be part of metaphysics.
How then shall we do metaphysics?
1. In no such endeavor do we actually begin at the beginning. Even for axiomatic systems we need preliminaries on the language and universe of ideas to entertain. Therefore we begin somewhere in midstream—all endeavor in life is like that—and then, perhaps, build toward a foundation so that the structure that we build may be more secure. Of course we are also interested in the nature of ‘security’—for we may find that accepting some degree of uncertainty and error provide the optimum security and outcome.
2. For inspiration, we turn to existing knowledge, our experience of and with the world, reason and reflection, experiment, and action (experiment can be seen as a kind of action). Let us tentatively label such a system the WELLSPRING OF METAPHYSICS. We have access to earlier studies in metaphysics, reason, science, and other fields. In science, which emphasizes the empirical, we find the concept of matter, suitably understood, to be adequate. We accept that regarding matter to be universal has limitations and we accept that empirical study has limits of precision—the aim includes the pragmatic. But the empirical may be a fraction of reality and the known universe may be a fraction of the entire universe. Matter and mind may be approximate kinds. And the approximation may result from being specified and defined. How do we overcome this approximation?
3. Being will be defined here as that which is (i.e. that which exists—or existed or will exist). The absence of specificity is what makes the concept of Being precise if bland. The blandness is that it points out nothing in particular—except the difference between existence and non-existence—and so it may well be that despite its precision, Being is impotent as a concept to understand the world. It will turn out that, in combination with other concepts, Being enables a potent and ultimate ‘pure universal metaphysics’ that shows the world itself to be ultimate. But a question arises. What could it mean that something does not exist—for if ‘it’ doesn’t exist then there is no ‘thing’ in the ‘something’? This is the well known problem of negative existentials. A resolution lies in a careful conception of meaning (the more ‘traditional’ resolution is in analysis of ‘orders’ of predicates; order one refers to ‘real’ objects but order 2 refers to concepts of real objects and so on; this will be seen to be unnecessary complication).
4. What is the justification of meanings as introduced above and in what follows? It is that the system of meanings results in a definite—and ultimate—explanatory system for being, i.e. a metaphysics. It is important to note, then, that meanings must be specified and that while this does not eliminate other meanings it is important to not confuse the specified meanings with others.
5. What is meaning? It is a concept and the object (objects) to which it refers (and in the case that there are no objects we say that there is no existing object or, colloquially, ‘it doesn’t exist’). This is of course referential meaning and this is sufficient for the present development—i.e., while meaning is broader than as defined here the present definition is sufficient to the present development. Note further that in linguistic (referential) meaning a sign is attached to the concept; signs may be simple or compound—as in sentences; that the structure of compound signs may contain meaning; and that a symbol is a sign and its associated concept.
6. Having tentatively suggested Being as a fundamental concept of metaphysics—indeed we will also conceive metaphysics as the study of Being—what other ingredients might we need to develop metaphysics? In the spirit of beginning midstream we begin tentatively. We turn to the wellspring of metaphysics. Consider science, particularly physics. Physics is the study of matter and radiation (and, if we include cosmology, the history of their distribution in the known universe). But to do physics we need further concepts. There are matter and radiation but also space and time, force or interaction and field—as, say, interaction-itself, and motion. These are some of the fundamental concepts. They constitute an analogy for metaphysics (a) in showing the need for a system of concepts and (b) perhaps as analogy for specific metaphysical concepts. In the beginning, however, the concepts of physics are too specific to provide a concrete analogy. However, what we see in physics is that there are a number of concepts at the level of the physical or just below the physical in terms of their generality. A further point to the analogy (c) is that the categories should not be but mere classes or ‘kinds’ but should include concepts that contribute toward an explanatory system and perhaps even a dynamic.
7. To begin to develop an explanatory system in metaphysics we introduce the idea of the categories or classes of Being—a system of concepts at the level of Being or just below that will be adequate to metaphysical explanation. Aristotle was perhaps the first thinker to introduce categories; more recently Kant and Schopenhauer also introduced systems of categories. The system here will not be the systems of those thinkers. But how shall we proceed. The origin of the system I present was arrived at via a rather long incremental process. What I present are the principles rather than the details. And after the principles I will present the categories along with sufficient reason to show the system to be adequate to a full metaphysics.
8. Just as Being is, after all embedded in experience as the idea of what is there, so we should at least begin with experience—particularly, experience-as-awareness or experience-as-consciousness. But reflect that we never escape experience and that everything that we know is ultimately registered in experience. Our world is a world of experience—but note that this is not to say that existence depends on experience or to argue for solipsism; however it is to say that experience is an important ingredient of the real if not, as some thinkers might argue, the only ingredient. But though experience may be not the only ingredient of the real, it is the place that all significance is registered. In beginning to specify categories, we conclude that Being and experience are coequals at the highest level of the real.
9. A further category—beyond Being-experience—found, incrementally, to be of use derives from the idea of ‘part-hood’. This system includes the ideas of whole, part, and null (null is the idea of emptiness as an entity). And then, the universe is all being, a being is a part of the universe, and the void is the null being.
10. Yet another category will be the category of the real. This includes Being-experience—but its essence will be the possibilities and actualities of the real—actuality is that which does obtain, and possibility is that which can or may obtain. For a given context the possible includes or is identical to the actual. For the universe, the actual and the possible are the same.
11. Note that Being-experience in all its richness not marked by precision. Yet the idea of Being-experience is precise. This precision is arrived at by abstraction of the idea of Being and experience from the welter of Being and experience. Thus as a concept, Being-experience refers precisely or perfectly to its object. Such categories are labeled ‘pure’. The pure categories will also include those experiential notions of identity and change provided sufficiently abstracted and the idea of form.
12. Now, we do not derive the laws of science from data as premise via proof to the laws as consequence. Rather, the laws and theories begin as explanatory hypotheses bases at least in part on guesses (often inspired guesses from intuition mixed with inference). In science, empirical data are among the real data. For metaphysics which is understanding at a more inclusive level than science, the ‘data’ includes science and other disciplines—while of course also including experience. But in importing the ideas of science, to do so a pure form we must abstract the notions first. As such laws and theories of science may be among the pure categories.
13. The ideas discussed so far will enable a pure metaphysics that, it turns out, shows that the universe is ultimate in that all logical possibilities are realized. But, while this pure metaphysics reveals an ideal side to Being and while it enables inspiration, it does not provide so much as an instrument of temporal living. Here there are other instruments—science, technology, art, and others—the wellspring. Perfect precision is not their mark. But they provide an instrument in realizing the ultimate revealed by the pure. The associated categories will be called ‘pragmatic’. But it is also seen from the pure universal metaphysics that (a) there can be no perfectly precise pragmatic categories, (b) they are the ‘best’ instrument of realization, (c) they are therefore perfect as the best instruments. That is the pragmatic categories are perfect as instruments of the real (realization).
14. But the pragmatic as immediate will be more than instrument. They will serve as models for the pure. For example, the matter-interaction-motion paradigm from physics will serve as a model analogy for ‘dynamics’ at a higher level for Being. But it will not be sufficient to merely import and impose the analogy. Rather, the analogy is inspiration but the application and its limits of application must be derived and this will be done in considering identity and change. The philosophical substances of mind and matter will form an analogy for substance at the higher level of Being. But again mere import is insufficient. We will have to show of necessity from experience the nature and limits of substance at the metaphysical level. We will find, to state the case in rough terms, that there is no ultimate substance at all but the substance is always potential and associated with significance.
15. The pure and the pragmatic combine in a universal metaphysics—in which the prefix ‘pure’ has been dropped—that is perfect in dual but perfect epistemic criteria—the pure that is perfect in the sense of (representational or correspondence) truth, and the pragmatic that is perfect as instrument though imperfect in the traditional sense of precision (but which may also be seen as perfect to its role in universal realization).
16. We saw above that the purity of a category is a matter of perspective or abstraction. This is the case for most of the pure categories. On the other hand consider science. In the Popperian view of science approaching the universal, science—physics at least—never reaches an ideal of universality or precision and is therefore pragmatic in nature. On the other hand the sciences very definitely reveal actual local patterns. Further there is an abstract of the pattern that is pure—i.e., precise in abstract. In all cases the purity vs. pragmatism is a matter of perspective or abstraction. Therefore the classification of a category as pure or pragmatic will be in part a matter of convenience. Of course we want the main entry of Being to be pure (but it may also be entered among the pragmatic; and similarly some categories may be entered more than once).. For reasonably obvious reasons we will include the pure versions under Metaphysics below and the pragmatic versions under Cosmology.
17. In the categories below, I present two schemes (i) ideal and (ii) practical—the practical will be the convenient basis of a development. Rather than lay out the schemes in sequence pure « pragmatic it is more convenient to have them interlaced. Nonetheless, (a) there is a pure framework and (b) the pragmatic drives and instrumentalizes the pure.
18. Finally, note that reason—as logic, the necessary, and science and the contingent and more—are included in the categories.
Summary: categories and ground
The aim is ultimate understanding of the world—the universe and our relation to it.
We’ve seen that an ultimate understanding will have two meshing parts
1. A pure, universal and ultimate part. This illuminates. It shows us what is possible and actual. What can and what will be achieve. In itself it does not show us the ‘how’.
2. A pragmatic, local, and approximate part. Though rough, there is and need be no better. In that sense it has its own perfection. It is the perfect yet improvable instrument.
The source of all things—the perfect, the pragmatic, content, and method—is our system of experience. This is the ground.
The pure and ultimate is obtained from the ground by abstraction.
The pragmatic and immediate is the ground in its concreteness. It is improvable but pure perfection is neither possible nor desirable.
The arrangement of the categories
An arrangement into the pure and the pragmatic is possible but not desirable.
Study and reflection have shown that an interspersed arrangement is best. There is no ultimate distinction between the pure and the pragmatic—it is a matter of how much to abstract.
Therefore we choose that organization that leads to optimum method, understanding, and action. It is possible to extract a ‘purer’ organization as suggested immediately below.
A natural division is into (1) Metaphysics that emphasizes the general and the abstract and (2) Cosmology that continues the metaphysics but includes an emphasis on the pragmatic and on detail.
CATEGORY OF THE PURE, METAPHYSICS
CATEGORY OF THE PRAGMATIC, TRADITION, COSMOLOGY
CATEGORY OF THE UNIVERSAL (UNKNOWN)
On referential meaning
FREE CONCEPT, GENERAL CONCEPT (includes PERCEPT), OBJECT, CORRESPONDENCE, REFERENTIAL MEANING, TRUTH; SIGN, SYMBOL, BARE SIGN, COMPOUND SIGN, meaning and SIGN FORM, GRAMMAR, LINGUISTIC REFERENTIAL MEANING
BEING(2): EXISTENCE, EXPERIENCE (awareness), EXPERIENCED, MEANING(2), TRUTH
DIFFERENCE, SAMENESS; POWER (CAUSE-EFFECT, AFFECT-EFFECT) , ACTION (aware or intelligent affect), AGENCY (capacity for aware affect)
Span of being
LIFE (matter with agency), BIRTH, DEATH
Whole and part
WHOLE, PART, NULL
Universe and Being
UNIVERSE, A BEING, BEING(3), VOID (emptiness as a being)
Justification for the earlier discussion.
The actual and the possible
ACTUAL, CONSTITUTION, POSSIBILITY, STATE, LOGIC; FORM, PATTERN, NATURAL LAW, LIMIT, CONTINGENCY; REALISM, PURE METAPHYSICS
The range of the real
UNIVERSAL METAPHYSICS, PERFECT DUAL EPISTEMIC FOUNDATION, NORMAL, PROBABLE; PURE, LOGIC, PROOF, TRIVIA, NECESSITY; PRAGMATIC, SCIENCE
The concrete and the abstract
CONCRETE, ABSTRACT, QUALITY, DEATH(2) , RECEPTACLE, DISPOSITION; POTENCY OF BEING
Identity and change
Identity, extension and duration
IDENTITY, RELATION, PROCESS, MECHANICS, MECHANISM;
EXPERIENCE(2), SUBSTANCE: MATTER AS BEING-ITSELF, MIND AS BEING-IN-RELATION
SIGNIFICANCE(2), DESTINY, UNIVERSE OF SIGNIFICANCE, UNIVERSE OF DESTINY, PAIN, SUFFERING, JOY
Form and origins
FORM, VARIETY OF FORM (COSMOLOGY: PEAKS, EXTENTION, DURATION), MATHEMATICS, NON-FORM; MANIFEST, POTENTIAL; INDETERMINISM (NOVELTY), DETERMINISM (FORM-ATION), EPOCH, ADAPTIVE SYSTEM, SINGULAR EVENT
AETERNITAS, BRAHMAN, PERFECT BUDDHA
Description of form
LANGUAGE, QUANTITY, SYMBOL(2), ALGEBRA
Shape and size
SHAPE, SIZE, GEOMETRY, ANALYSIS
Form and function
SCALE; MICRO, CODE, MACRO; NATURE (PHYSICAL), DYNAMICS (OF RELATIONAL IDENTITY), PHYSICAL CAUSATION, LIVING(2), FUNCTION, ADAPTATION, PSYCHIC (PERCEPTIVE-REFLECTIVE-ACTIVE—INNER-OUTER—BOUND-FREE), SOCIETY (FORMS, COMMUNITIES, CULTURE, COMMUNICATION, TRANSMISSION, POLITICS, ECONOMICS, TECHNOLOGY, IMMERSION, HISTORY, HUMANITIES, PHILOSOPHY (METAPHYSICS, EPISTEMOLOGY, LOGIC, ETHICS), ART, WAYS OF REALIZATION (THE WAY OF BEING), CATALYSTS, LOCAL CIVILIZATION, THE UNIVERSAL(2), WEAK UNIVERSAL CAUSATION(2), UNIVERSAL CIVILIZATION
Alternate labels are The Categories of Agency, The Elements of (Being and) Agency and The Mechanics of (Being and) Agency.
The scope of agency
Elements of agency
The ELEMENTS of a way of being are primitive basis of a MECHANICS OF A WAY OF BEING
Mechanics of agency
AGENCY(2), CHOICE, ELEMENTS, MECHANICS(2) (OF A WAY OF BEING)
Dimensions of agency are the dimensions of identity
DIMENSIONS OF IDENTITY: NATURE, CIVILIZATION and SOCIETY, PSYCHE, THE UNIVERSAL
Elements of identity
The elements of identity, relation, and process are classed according to the dimensions of identity
These elements are also the PHASES OF GROWTH of an individual—i.e., the natural, social, psychic, and universal
PARTICLE, CONTINUUM; ORGANISM, CLASS—SPECIES
INDIVIDUAL, SOCIETY, CIVILIZATION
The previous three are often tied to PLACE
Elements of relation
ELEMENTS OF RELATION
FORCE, FIELD, FLOW, CHEMICAL; MATTER-ENERGY INTERCHANGE for organisms, SYMBIOSIS, COMPETITION-COOPERATION among classes; of
COMMUNICATION: BEHAVIORAL, LINGUISTIC
EXPERIENCE, INTELLIGENT-PASSIONATE COMMITMENT
ONE and MANY; SENTIENCE-UNIVERSE, CIVILIZATION-CIVILIZATION
As foresight, experience and choice mediate identity and process; the mechanics is incremental, and in large steps: seeing-choosing-risking-acting and consolidating the significant and the ultimate. It is self-examining-referential, ever under discovery, an active part of the metaphysics. It employs-develops The Way, catalysts and ways.
Elements of process
ELEMENTS OF PROCESS
MOTION, FUNCTION, EVOLUTION
LOCAL CIVILIZATION or POPULATION of the world, and INSTRUMENTAL MEANS: WAYS (revelation-illumination), DISCIPLINES, TECHNOLOGY, ECONOMICS, POLITICS
COGNITION (MIND-THOUGHT) and EMOTION (HEART), and ACTION; INTRINSIC MEANS: CATALYSTS (fracture-integration), PRACTICES, IMMERSIVE ECONOMICS and IMMERSIVE POLITICS; and
ULTIMATE and IMMEDIATE, BRAHMAN and ATMAN—UNIVERSAL CIVILIZATION. Universal and local cycles of BECOMING, PEAKING, and DISSOLUTION.
Further elements of the way
YOGA, MEDITATION, BUDDHIST PSYCHOLOGY, VISION-QUEST, BEYUL
SCIENCE, PHYSICAL COSMOLOGY, TECHNOLOGY, SCIENCE OF INFORMATION, NETWORKING AND COMPUTATION
Categories and the disciplines
An optional and repetitive part—to absorb to the above?
Tradition—whatever is valid in knowledge-action of all cultures over all times.
TRADITION, REASON (COGNITION), FEELING (GROUNDING), COMMITMENT, and ACTION, PATH, SANGHA as COMMUNITY.
Some elements of the traditions are the ACADEMIC DISCIPLINES, especially the SCIENCES—NATURAL SCIENCES (PHYSICAL SCIENCES, LIFE SCIENCES), SOCIAL SCIENCES (SOCIAL SCIENCES, SOCIOLOGY, POLITICS, ECONOMICS, THEORIES OF EDUCATION), and PSYCHOLOGY (SCIENCES OF MIND)—and MATHEMATICS, PHILOSOPHY, (general and the main divisions—METAPHYSICS, EPISTEMOLOGY, LOGIC, and ETHICS) HUMANITIES, HISTORY, and ARTS; CATALYSTS and WAYS of personal transformation (e.g. aspects of RELIGION); TECHNOLOGY and ENGINEERING. The disciplinary modes include the INSTRUMENTAL and the IMMERSIVE.
Text as category
PERSONAL HISTORY, HISTORY OF THE WAY OF BEING, PEDAGOGY, INTRODUCTION, METATEXT, CATEGORY OF INCOMPLETENESS, PREFACE, GUIDE
OCKHAM’S PRINCIPLE, DESTINY, EXISTENTIAL ATTITUDE, EVERYDAY PROCESS, RENEWAL, UNIVERSAL PROCESS
Truth and correspondence
In a fixed CONTEXT, the SYMBOL or sign associates sufficiently to the object.
In moving out of habitual contexts, the concept is essential! This is brought out clearly when there is no object – but it is also starkly clear when there is an object.
Possibility, clarity, adequacy, and definiteness of meaning; neglect results in confusions of meaning, wasted debate, unwarranted concreteness of meaning, and paradox
Pivoting definition of logic, resolution of SEMANTIC PARADOX and LOGICAL PARADOX.
REFERENTIAL MEANING resides in a CONCEPT and its OBJECT(S) of reference.
REFERENTIAL LINGUISTIC MEANING associates signs with concept-objects
SIGN, PURE, COMPOUND (meaning from structure)
Meaning, argument, and metaphysics
Argument is discussed in Prologue, Motivation and means, and Flow and outline—consolidate that to here (perhaps keeping a mention in Flow and outline)
Metaphysical principle of identity
Alternate metaphysical positions of formulations that cannot be distinguished are identical.
E.g., the case for solipsism is ‘too good’, i.e. solipsism is presented as indistinguishable from ordinary realism. In that case there is no distinction and it is just an alternate labeling
Text, infinite or open text and oral tradition
ORAL TRADITION is DIALOGIC.
The boundary of a text is defined by its conceptual system which, however, is arbitrary and concept-porous.
Texts can be written dialogically.
OPEN TEXT is dialogic
Regarded as distinct items, texts lend themselves to argument or linear development—without excluding dialogic
Dialogic cycle of ideas—and of ideas and action
Text, oral process, continue as part of a dialogic: idea ® use or action ® modification ® use… this is of course more like a net than a line:
The universe is the realization of all possibility.
This assertion, named the fundamental principle of metaphysics, is shown true later.
Among its consequences are (a) the one universe is the greatest possible and has identity, (b) we are identical to that, (c) while living in the immediate there is a path to the ultimate, (d) development of a path of reflection, feeling, practice, and action toward the ultimate.
The prologue develops some essential ideas about the fundamental principle so as to provide context. Without this, the reader would face the problem of understanding details the development without understanding the picture on which it is based.
THE WORLD is a term used to refer to earth, all its life and cultures throughout history, with emphasis on our experience of and in it. Here, the use is similar but with ‘universe’ substituted for ‘earth’/
A WORLDVIEW is a conceptual picture—iconic and symbolic—of
§ What the world is like,
§ Its extent and duration,
§ The varieties of thing in it,
§ What it is made of, and
§ Its destiny and our place in it.
Thus a worldview combines subjective and objective experience of our place in the universe.
Every human being has a worldview, if only an informal or intuitive one. Our attitudes to life and possibility depend quite a bit on our worldview. There is, therefore, value to making worldviews explicit—so that we can critique and use them. There are of course the problems that we tend to be fixed or limited or dogmatic in our worldviews and that errors in our worldviews can be a hindrance. It is a good thing to be open about our views until we have evidence of their truth. But true openness requires both IMAGINATION and CRITICISM. To be imaginative is to positively experiment with ideas—to not regard our standard views as final. To be critical is essential as corrective to errors of imagination and to avoid the uncritical errors of the standard views.
The common worldviews fall into the SECULAR or roughly materialist and the TRANSSECULAR. The transsecular views may admit a material side but go beyond it—into the spiritual and or RELIGIOUS-EMOTIVE and or METAPHYSICAL-RATIONAL.
A FOUNDATION for this essay is a worldview that significantly different from the common worldviews. It will challenge the UNDERSTANDING, IMAGINATION, INTELLIGENCE, and INTUITION of secular and transsecular readers.
To approach the text from standard views would be limiting and misleading. The prologue enables understanding by providing a preview of the new world view.
The prologue is informal and brief. The formal development of proof, of developing consequences, of building up a whole picture from the new worldview, and of developing a path of action is deferred to the main text.
The Universal Metaphysics
The UNIVERSE is the realization of all POSSIBILITY—this is the core assertion and truth of the universal metaphysics. We will call this assertion the FUNDAMENTAL PRINCIPLE OF METAPHYSICS and abbreviate it FP.
1. What does it mean?
2. What are its important consequences?
3. How does this mesh with experience, including SCIENCE? How can we address the common criticism from the materialist perspective that metaphysics is impossible?
4. How do we relate to ourselves and the world under the universal metaphysics? Particularly, what aims and path of action does the new worldview entail?
Meaning of the universal metaphysics
The universe is the realization of all possibility does not mean that ‘everything is possible’. What we need regarding ‘possibility’ is a clear conception that enables us to see what is possible and, therefore, what are its realizations.
The possibility in question is LOGICAL possibility—this is shown in the main text. Logical possibility may seem sterile but, in fact, it is only the logically impossible that is excluded the logically possible is the richest or greatest possible universe. The concepts of possibility and logic are developed later.
Meaning and consequences
If ‘everything is possible’ why is our immediate world limited in the way it is? The answer is that what we see in the immediate world is a fact and it is not (logically) possible that facts should be violated.
But how, then, can the universe be the realization of all possibility? The answer is that the world of FACT, the EMPIRICAL world, is what we see. It is a mistake of some forms of ‘POSITIVISM’ to think or even insist that the empirical world is the world. In fact, experience allows that the world beyond the empirical world is one of limitless extent and variety. Possibility, beyond the empirical includes (a) a limitless ARRAY OF COSMOSES of limitless variety (b) a VOID background in communication with the manifest (c) that the cosmoses do not follow our physical laws and may therefore manifest to us as ‘SPIRITUAL’ for even if they are not currently in communication with us they may be later (d) that the communication with the non empirical is possible because it is possible that the LIGHT SPEED limit of relativity is possibly only local (e) that such ‘GHOST’ cosmoses may be passing through ours with zero to minimal interaction at the present (f) that DEATH and BIRTH are apparent but not real—ABSOLUTE—LIMITS and that our true nature is IDENTITY with all being that also has identity and (g) that there is a PATHWAY from our immediate and apparently limited identity to ultimate identity.
Now, since all this is possible, FP implies that it is true and real.
The universal metaphysics is of course transsecular but it is neither dogmatic nor merely speculative; rather it is EMPIRICAL and RATIONAL.
Does all this contradict science and experience
No, for it is outside the empirical realm. It is consistent with science and experience.
But how does consistency with science and experience imply the truth that the possible is realized? It does not; we are not claiming that it does. It is FP that implies the realization and FP will be demonstrated in later.
But then how is our immediate world stable? This is answered above. In fact, FP implies our world and our experience; what it does not imply—in fact it implies the contrary—is that our world and experience project to the limitless … to infinity.
What, then, are the limits of our world? The universe is divided into causal domains or epochs. These are spatial and temporal. At their boundaries they merge. Before their ‘time is up’ they are distinct. Our world is an EPOCH.
But isn’t this a lot to swallow? How could it all be true, given our experience and our secular and transsecular paradigms? Aren’t there doubts about FP? Answers—yes it does seem as though it stretches imagination, but there is PROOF and there are very plausible arguments. We begin to see plausibility when we recognize that the DOGMATIC transsecular views may be ALLEGORICAL representations and that the positivist interpretations of the secular are uncritical applications of CRITICAL THOUGHT. The proof will follow from the properties of the void—it contains no natural law and therefore the void must be a generator of all possibility (which destroys the idea of our experience of causality as universal). From doubt we also consider the following plausible arguments—the known natural laws apply to manifest being but not to EMPTINESS; and FP is the outer limit of all possible physics; and more, later. And when doubt remains we keep in mind (a) that the consistency of FP with all we know is certain and (b) that since it is also reasonable we adopt it as an EXISTENTIAL ATTITUDE or value productive of the greatest EXPECTED OUTCOME.
The possibility of metaphysics and the ground of knowledge
The ground of essential knowledge is what we know already. True, many details remain to be filled in regarding, e.g., science and mathematics, but we already have the essentials.
For example we know that with the universe defined as ALL BEING, there is exactly ONE UNIVERSE. Further, the abstract object ‘all being’ is known precisely. If we define metaphysics as knowledge of the world as it is, then we already have some metaphysical knowledge (it is an error of the classical mode of thinking about metaphysics that we should demand metaphysical knowledge of the entire concrete universe—we do not demand this of common experiential knowledge or we would sit down and starve and we do not demand it of science). But so far what we have, all being, is trivial. In the development the fundamental metaphysical concepts of universe, BEINGS, BEING, VOID, and possibility are shown to be perfectly known and the basis of FP and the universal metaphysics. This is the PURE side of metaphysics. Then we consider PRAGMATIC knowledge in all its approximateness. What the pure side implies is that the pragmatic side is infinitesimal in its scope; but that from the pure point of view it is perfect in its function as stepping stone to the universal. Viewed in its function of seeing this world, it is indeed limited (as far as we know). But in the universal function it is perfect in its pragmatism. The pure and the pragmatic combine to form the (enhanced) universal metaphysics that is an ultimate instrument of universal knowledge.
We have now answered all questions above except the fourth. Let’s now address the fourth question.
Aim and path of Being
The question was
“How do we relate to ourselves and the world under the universal metaphysics? Particularly, what aims and path of action does the new worldview entail?”
The pure side of the metaphysics shows the aim. It is to live under the recognition that the universe is ultimate and that we are the universe. It is to live fully in the immediate and the ultimate. But we do not recognize ourselves as so living.
In so far as we do not—we would be on the path to seeing and becoming this reality. Seeing it is living in this world. Becoming it is being on the way.
Our tools are the metaphysics, EXPERIENCE, REASON, FEELING, and ACTION. We also have access to a range of INTRINSIC and INSTRUMENTAL ways. The intrinsic involve modification of internal reality—they range from PSYCHOTHERAPY and ART and MYSTICISM in the WEST (and, yes, the ABRAHAMIC VISION) to YOGA, MEDITATION, and HINDUISM and BUDDHISM in the EAST. The INSTRUMENTAL ways are scientific and TECHNOLOGICAL in the physical, living, and psychic realms.
These ideas are given a design form and worked out in the final part of the essay.
How does this change my life and world here and now
It changes our awareness of the ultimate; this awareness is in the immediate. It affects the quality of being.
It complements and re-interprets human thought—the sciences, philosophy, mathematics and logic, our understanding of history. It gives science and philosophy new aims (to complement the old). It makes for definite knowledge in many realms that are hitherto indefinite. At the level of categories, the universal metaphysics enables definitiveness and integration regarding:
METAPHYSICS and GROUND (NON RELATIVE FOUNDATION); DIFFERENCE and PATTERN; SUBSTANCE, BEING, EXPERIENCE (MATTER and MIND—or FIRST ORDER BEING and RELATIONAL or SECOND ORDER BEING), and the WORLD (REALISM); IDENTITY, BEINGS, SPACE, and TIME; and the ABSTRACT and the CONCRETE.
And thus it changes our focus on the future. In the beginning this is an awareness, but development and implementation of consequences promise to be real.
This section is (a) an introduction that connects world and experience to content, (b) a preface in telling you about the book, and (c) a guide on using the book.
Aim and History of The Way
The AIM or PURPOSE of The Way of Being is shared discovery and realization of the IMMEDIATE and UNIVERSAL REAL.
In this introduction the aim includes a personal aspect. The aim of Being itself is clarified and stated later.
Ideas (discovery), Action (realization).
Aims, Teleology, Mechanism
Are aim and purpose at most local?
Process, Direction, Teleology
Individual and Civilization
With reference to being, individual, civilization, universe etc.
TRADITION, WORLD CULTURES, PRIMAL, SECULAR, TRANSSECULAR (SUPRASECULAR), ULTIMATE (new)
PAN-EMPIRICAL EXPERIENCE, and REASON
WRITING (Record, Review, Communication)
History is here or in resources.
Purposes are (a) to show and motivate origins in history of ideas and my thought and so (b) to provide understanding, especially of the divergence from but consistency and continuity with tradition.
In the history of ideas and tradition of action
See ../../the realizations-resource version.html and other essays that may have information on this.
The local and universal aims of culture
Nature of reason, including experiment, value, and feeling
The principle of plenitude and its history
In my life and thought—a personal account
The resource article above and other essays also have information.
What I’m specifically interested here is how my personal characteristics and history contribute to the universal metaphysics and The Way of Being.
Some useful characteristics of my thought and experience
Experience, reading, and work—broad, ideas, people
Perception and judgment in balance; judgment emergent, not forced
Not bound by cultural paradigm (but open to all) or reinforcement; search for paradigm beyond paradigm
How I came to write the way of being
Writing has been a part of my life—it has enhanced my ideas and experience. I came to see my thought as a potentially unique contribution—there is no other system of comparable power. That made it natural to convert my writing into a publication.
Motivation, means, and method
Worldviews: culture and paradigm
INDIVIDUAL, COMMUNITY, CIVILIZATION, and COSMOS
SECULAR, SECULARISM—EXPERIENCE and REASON so far. The range of consistency—POSITIVISM is the inner limit, POSSIBILISM is the outer—which includes very different ROBUST other worlds, natural laws, and REASON.
TRANSSECULAR—includes the secular—metaphysical-rational, religious-emotive
The paradigms move—process—and achieve civilization—equilibrium and limit
Limits of the paradigms throughout history
The paradigms deny a potential vast unknown or see it via dogma. Potent but distorted, they move and limit civilization through time.
Limits of culture—necessary and contingent
The distinction of necessary and contingent limits clarifies what can be transcended.
Defining the necessary and the contingent
The contingent is commonly mistaken for the necessary
... and other fallacies
The known is the real
The unknown does not exist
Transcending the contingent limits
Uncovering fallacies, uncritical universalization of modes of criticism, and freeing from paradigmatic blindness. This reveals and enables deep truth.
Why metaphysics, Being?
1. Because of the substance issue, 2. because of the cycle of ideas and interactions building up a whole >> parts
What is metaphysics
(a) Knowledge of Being, (b) Knowledge of the Universe
Metaphysics as knowledge of the real
The critical-imaginative approach justifies and proves a radical, visionary, universal metaphysics—envelope of all truth, ultimate in showing the universe to have local but no essential limitation, that shows ideas as essentially incomplete without action, and that is deployed toward a way of realization of the ultimate in The Way. Its perfection is conceived and shown. It critically incorporates and goes beyond the paradigms and their PRIMAL sources.
Worldview, Metaphysics, Possibility, Pragmatic Knowledge
Personal origins and history
Ideas and action
This title is new relative to the pocket manual.
This section explains that ideas are an essential part of and completed only in action.
The ultimate metaphysics and the way
Grounding and perfection; incorporation of the paradigms
Resolving conflict with experience; re-educating intuition to the radical metaphysics
This is implicitly developed in the Ideas
What is argument?
Holism and the place of feeling
Method arises from the ground—it is intrinsic; it is reflexive—imagination and criticism are self applied; the distinctions of abstract and concrete and think and kind and idea are critiqued.
Begins with the paradigms—creative and critical—and reflection on them.
The universal metaphysics
How the metaphysics is essential to and generates truth
Flow and outline
Argument versus dialogic development
Argument is linear, from meaning and premises or definitions and axioms to conclusions or theorems. Establishment of premises is here included under argument.
Dialogic includes but goes beyond argument. When an argument is done, we may discover—in part through action or application—deficiencies that occasion improvement or even new argument. Thus argument, action, and improvement are part of an ongoing dialogic.
Argument tends to be on the sidelines of living. Dialogic is immersed. Informed dialogic subsumes the positive functions of argument.
Content—flow of ideas
Ideas flow from general-abstract to particular-concrete … from absolute neutrality to commitment … from the inclusive to the local
Every stage derives from earlier ones
The cosmology moves from abstract to particular, admitting neutral notions of mind-matter and derives rather than posits notions of identity, spacetime-relation
…which all lead to a mechanics of the real and realization to be used in the way
The way uses the ideas ® aim, ethic, path and way ® everyday and universal process templates ® epilogue: the path so far and its evaluation
The essay is dedicated to freedom in IMAGINATION, reason and action toward to realization for individuals and the world.
What is new and unusual
Especially emphasize the universal metaphysics and ideas-action
How the essay should be viewed by general, academic (disciplines and sub-disciplines etc), secular, and trans-secular players and readers.
Meaning of metaphysics—and why this must be the meaning; ‘possibility of metaphysics’. There is significant metaphysics.
The metaphysics—the one universal metaphysics; ‘size’ of universe; a new metaphysics with a (new) proof; must include proof because can’t refer you to a standard version; but can work around the proof for those with other interests.
How to read and use this book
As an essay
First reading—Broad picture, be aware of newness
Second reading—detail, criticism, rebuild intuition, meaning-holism, gestalt
Meaning, holism, surprising newness, power of the metaphysics
Two reads (1) preliminary, open rather than critical, overview (2) detailed, critical and constructive…
As manual or guide
Suggested conceptual background
Here or resources?
Results, discipline-practice wise
Sources, acknowledgments, originality
Sources could go to introduction like material
Sources—experience, history of ideas and action, literature
Further acknowledgments—specific persons… help and inspiration
Personal comments ‘no claim’ as in Wittgenstein’s Tractatus
Preliminary on the use of ‘Being’ and metaphysics
Being is that which is, over all difference.
The use of ‘is’ above is non specific with respect to ‘coordinate’ of difference, e.g. time and space.
To say of something that ‘it is’ is to say that it has Being.
In this use, the ‘Being’ is capitalized.
Metaphysics is knowledge and study of Being—of things, e.g. the Universe, as they are.
In this use, the very possibility of metaphysics has been criticized—for, given illusion and error, we ask ‘How can things be known as they are?’
Our goals here shall include (a) demonstrating an ultimate metaphysics—The Universal Metaphysics—and so showing the possibility of metaphysics, and (b) explaining the sense of the term ‘ultimate’
A preliminary answer to the question of whether we can know things as they are is as follows.
1. Some (where ‘some’ includes ‘no part’) of our knowledge is true and some is illusion and error,
2. The true part as true, and the illusion as illusion, constitute a metaphysics,
3. The entirety of Being—the universe as it is—exists and this knowledge constitutes a minimal metaphysics and part of any further metaphysics to be developed.
Knowing and being are of the same cloth. Knowing and concept will be regarded as distinct and true only where demonstrated.
Why metaphysics and Being?
Universe and representation; being and knowing
Ideas and representation of the whole; self-representation; abstraction
Individual and path
Part and Whole
PART, WHOLE, NULL
Definition. The block and temporal views.
The UNIVERSE is not created
The category of CREATION does not apply to the universe
The universe has no ORIGIN
Nothing is OUTSIDE the universe
BEINGS are parts of the universe
The universe is a being
A part of the universe may create another
Being (and knowing)
BEING is the property common to all beings.
(All) beings have Being—they EXIST—beings are being is not the correct usage here
KNOWING – relation – inseparable from being; knowing is (has) being
The Void (No being)
Absence, empty part, nothingness, NULL BEING – the VOID
Does the void exist? We don’t know yet but if so then the void has being and we redefine part as true part or whole or nothingness.
POWER, the ability to AFFECT – ascertains being absent direct knowledge
POTENTIAL being, MANIFEST being, REMANIFEST, NONBEING,
Possibility and logic
STATE, POSSIBILITY, ACTUALITY, CONSTITUTION, LIMITS and impossibility
A NECESSARY TRUTH is a truth that must be true—i.e., that is never untrue.
Facts are necessary truths.
A logical consequence of a fact is a necessary truth
Something that is true in all contexts is a necessary truth
In the universe, whatever obtains is both possible and necessary; necessity follows because there is nothing outside the universe.
Patterns and natural law
A LAW is a PATTERN. A LAW is our reading of the Law.
NATURAL LAW has being
No natural law outside being
If physical law obtains then a consequence of a fact and physical law is necessary
Sentient and non-sentient
Incorporate human and cosmological possibilities?
Logical Ê universal Ê natural Ê physical
Expect logical ÉÉ universal; universal É natural but perhaps natural = physical
The Universal Metaphysics
An axiomatic, grounded, dialogic cycle.
Metaphysics, realism, and necessity
Ground of metaphysics É tradition and personal knowledge, experience, reason — allows Ideal and pragmatic in relation with dual criteria
Fundamental principle and its proof
THE FUNDAMENTAL PRINCIPLE OF METAPHYSICS or FP
FP is identity of the logically possible and the universal actual. It implies a NORMAL sense in which our cosmos and laws are as in tradition and infinitesimal compared to the logical-universal. The meaning of ‘normal’ includes that, except logical NECESSITY, what we regard as necessary or IMPOSSIBLE from regularities of the cosmos, are but locally very PROBABLE or very improbable. I.e., there is local ‘conservation’ but universal violation of normal laws.
In the universe, whatever is logically possible is necessary. This is a consequence of the fundamental principle and would not be true if the fundamental principle were not true.
Logic and logics
Let us explore logic. Known logics exemplify it, at least roughly. In LOGIC, constraints inhere in and only in concepts; seeing facts as constraints among percepts, include facts in logic and, to avoid confusion with logic, rename it LOGIC (capitalized). A law of nature is a fact on some domain; elect this view this over law as universal hypothesis—thus Logic includes science (and tradition). But this seems strange because we see logic as deductive, science as inductive. This resolves in that discovery is inductive for both and inference under both is deductive (sciences and logics remain distinct). Thus Logic disallows only violation of fact and conceptual constraint. Define the UNIVERSAL METAPHYSICS (also called the metaphysics) as what Logic allows (logics, cosmoses, their sciences—ours or other, robust or not, and more). Then FP and the metaphysics are equivalent. Here, then, we find the metaphysics as (1) Identity of universal actuality and Logical possibility, (2) In process, (3) A join of logic and science. In considering abstract objects the metaphysics is seen to include systems of mathematics as abstract sciences.
Existence and properties of Void
Existence of the void—there is at least one void; the number of voids has no significance; therefore we may take it that there is exactly one void
Power of the void (and equivalently of every state of being including the Universe)
Equivalent to ultimate principle—‘Substance’ (but any being can do this), ‘cause’, …
The following are equivalent
§ Nothing created the universe
§ The void created the universe (equivalently, any state of Being created the universe)
§ The universe created itself
§ The category of creation does not pertain to the universe (repeated from earlier)
The following are equivalent
§ Nothing is outside the universe
§ The void is outside the universe
Further metaphysical consequences of FP
Ultimate character of the universe
Realization of all possibility entails self-grounding
Perfect metaphysics with pure and pragmatic sides (repeat of above)
FP = identity of logical possible and universal actual
The normal begins as our local sense of the real; the normal is required by FP
Possibility and impossibility, necessity; practical possibility, impossibility and necessity
The cosmos is infinitesimal compared to the universe = logical
Except logical possibility, normal necessity = very probable, normal impossibility = very improbable
Local and normal conservation but universal non conservation of normal laws
The logical constraints inhere in and only in concepts; logic and fact = Logic; Logic disallows only violation of fact and strictly logical – conceptual constraint
The Universal Metaphysics = what Logic allows º FP
Traditional science = universalization of local law but Science = the local pattern: a law of nature is a fact on some domain
Logic É science and in this interpretation, both are inductive in discovery (particular ® general) but deductive in application (general ® particular)
Scientific possibility » natural possibility
The metaphysics is a realism that obtains in that the real is the object of what Logic permit
The pure and pragmatic both flow from tradition + experience + reason seen clearly; the real É reason and knowledge; and the pure and the pragmatic are dually perfect in relation to the (later) ultimate
Potency of the idea of Being
Perfection does not pertain to the world as a whole
Perfection of the foundation. Its source: pure categories—see earlier for more—beings, universe, Being, void, possibility, and pragmatism (contrasts to the imperfect but useful classical categories)
The concrete and the abstract
The abstract and the concrete (objects); resolution of their nature—and their identity; logical, mathematical and scientific realism on par
DEATH is real but not absolute; existential significance; the ultimate a RECEPTACLE for DISPOSITION to emerging-merging-reemerging identity of substantial beings
The Way of Being
The way of being, the aim of wholeness and real religion is discovery-realization of immediate-ultimate Being by limited beings using all elements of being and agency
Elements of Being and Agency
What are the elements?
The elements of a way of being and becoming are hypothetical, primitive basis or elementary components of agency—of a MECHANICS OF THE WAY OF BEING or realization.
The hypotheses—from difference there arose a state-relation-change or IDENTITY-RELATION-PROCESS description or MODEL of mechanics; we accept this model as tentative.
Dimensions and Elements of Identity or Be-ing
The tentative DIMENSIONS OF IDENTITY (GROWTH) shall be the following ‘classical’ dimensions:
The first three above are often tied to PLACE.
Dimension or element
Table 1 Elements of Being and Agency
Elements of relation
Natural—FORCE, FIELD and FLOW, CHEMICAL.
Civilization and society—COMMUNICATION—BEHAVIORAL, and LINGUISTIC EXPRESSION (not in the brief version: EXPRESSIVE COMMUNICATION, SPEECH and LANGUAGE).
Psyche—EXPERIENCE, INTELLIGENT AND PASSIONATE COMMITMENT.
The Universal—ONE and MANY.
Elements of process
Natural—MOTION, FUNCTION, and EVOLUTION.
Civilization and society—LOCAL CIVILIZATION or POPULATION. INSTRUMENTAL MEANS—CULTURAL WAYS (revelation-illumination), DISCIPLINES, TECHNOLOGY, ECONOMICS, and POLITICS.
Psyche—COGNITION (MIND-THOUGHT) and EMOTION (HEART), and ACTION. INTRINSIC MEANS—CATALYSTS (fracture-integration), PRACTICES, IMMERSIVE ECONOMICS and IMMERSIVE POLITICS.
The Universal—ULTIMATE and IMMEDIATE, BRAHMAN and ATMAN—UNIVERSAL CIVILIZATION or POPULATION. Universal and local cycles of BECOMING, PEAKING, and DISSOLUTION.
Was ‘The Way of Being’
The Way, founded in the metaphysics, joins ideas – action – practice, which embeds the real in the psyche.
The aim of Being
The aim of Being is realization of the highest forms.
AIM OF BEING
The ethic is to devote adequate energy of mind and heart to the aim
An existential stance—doubt and positive action—to the ultimate nature of individual-universe is the ethical attitude
ATTITUDE, EXISTENTIAL STANCE, DOUBT, POSITIVE ACTION, OCKHAM’S PRINCIPLE
We live in two worlds the finite with death and the limitless with immortality
Being is ever on the path but engagement is the way to the greatest significance. The path begins with the greatest cultivation of the present occasion.
The everyday and universal process templates emphasize the immediate and the ultimate and that these phases must be connected
RENEWAL, EVERYDAY PROCESS, UNIVERSAL PROCESS
The path of Being so far
Here or in the epilogue?
The path so far reveals the essential incompleteness of ideas—even though the ideas are mature, realization is always at a beginning
Method and dimension
Some material here. Refer also to The elements of being, above.
Tradition and the way
The universal metaphysics and tradition
Tradition and eclecticism
Self and universe
The immediate and the ultimate
Guide to the way
Aligning the individual and civilization with the universe—holism, cognition, emotion, and stability of identity.
Immediate and everyday process
If I put an epilogue in the text it will incorporate The path so far and what remains.
The function of the resources
Reference to sources for The Way
Reference for developing The Way and resources
The Way of Being online
Digital modeling of the early universe
Other sites and resources
The Way of Being website and blog
Aim of the way
Purpose of the site
1. Means; Tradition
2. Ideas (Metaphysics, cosmology, agency, pathway…) ® Realization
Template and outline
Essays—brief, long—and guide
PURPOSE, MECHANISM, TELEOLOGY, MEANS, IDEAS, ACTION, AGENCY, REFLEXIVITY, ARGUMENT, DIALOGIC, TRADITION, WORLDVIEW, PRIMAL, SECULAR, TRANSSECULAR (SUPRASECULAR), POSITIVISM, DOGMA, LIMITS, CUMULATIVE EXPERIENCE, IMAGINATION, REASON, RATIONALITY, and ACTION.
BEINGS, BEING, EXISTENCE, EXPERIENCE, KNOWING, MEANING.
DIFFERENCE (PATTERN), SAMENESS, IDENTITY, ALL (UNIVERSE), PART (A BEING), NONE (THE VOID)
TRUTH, CORRESPONDENCE, PRAGMATIC, CONTEXT, REFERENTIAL MEANING (CONCEPT and OBJECT), LINGUISTIC MEANING (SIGNS, SIMPLE and COMPOUND – compound FORM AND MEANING – SYMBOLS – concept and object), ORAL TRADITION, WRITTEN LANGUAGE.
PERCEPTIVE (RECEPTION), REFLECTIVE (PURE but POTENTIAL REAL), and ACTIVE (AGENT); BOUND and FREE (PERCEPT and CONCEPT); OUTER and INNER (COGNITIVE and FEELING).
POWER, CAUSE, AFFECT, POTENTIAL, MANIFEST, REMANIFEST, NONBEING.
POSSIBILITY, ACTUALITY, LOGICAL POSSIBILITY, LOGICAL NECESSITY, STATE, CONSTITUTION, LIMITS, REAL POSSIBILITY, UNIVERSAL POSSIBILITY, PATTERN and LAW, NATURAL LAW, SENTIENT POSSIBILITY.
FUNDAMENTAL PRINCIPLE, PRINCIPLE OF PLENITUDE, POSSIBILISM, LIMITLESSNESS OF BEING, PROOF, NORMAL, PROBABILITY, CONTINGENT NECESSITY, LOGIC, UNIVERSAL METAPHYSICS, VOID BEING (existence of the void), GREATEST UNIVERSE, PERFECT METAPHYSICS, ABSTRACT OBJECT, CONCRETE OBJECT, IDENTITY OF THE CONCRETE AND THE ABSTRACT, LOGIC, FACT, THEORY, SCIENCE, MATHEMATICS, DEATH, RECEPTACLE, DISPOSITION, GOD.
COSMOLOGY, DIFFERENCE, SAMENESS, IDENTITY, SPACE, TIME, RELATION, IMMANENCE, LOCALITY, EPOCH.
DETERMINISM, INDETERMINISM, ABSOLUTE INDETERMINISM is ABSOLUTE DETERMINISM, SUBSTANTIAL CAUSE, ABSTRACT CAUSE, FREE WILL, FREE WILL THEOREM.
MODES OF BEING, MATTER or BEING-AS-SUCH or BEING-AS-BEING or FIRST ORDER BEING, MIND or BEING-IN-RELATION or SECOND ORDER BEING, MIND-MATTER IDENTITY, extension to the non substance root: POTENTIAL IDENTITY OF MIND AND MATTER.
AGENCY, SIGNIFICANCE, and the SIGNIFICANT UNIVERSE AS THE GREATEST. INDIVIDUAL, GROUP, COMMUNITY, SANGHA, SOCIETY, LOCAL CIVILIZATION, UNIVERSAL CIVILIZATION, ATMAN and BRAHMAN.
PAIN, SUFFERING, JOY; YOGA, MEDITATION, and VISION QUEST.
Form and its origins
FORM, INDETERMINISM, NOVELTY, DETERMINISM, ADAPTIVE SYSTEMS
Singular events and their significance
Physical cosmology and origins
Elements of Being and agency
MECHANICS OF THE WAY OF BEING.
DIMENSIONS OF IDENTITY (being), NATURE, CIVILIZATION, PSYCHE, the UNIVERSAL, PLACE.
Currently omitted—see main content.
AIM OF BEING.
ATTITUDE, EXISTENTIAL STANCE, DOUBT, POSITIVE ACTION, OCKHAM’S PRINCIPLE.
RENEWAL, EVERYDAY PROCESS, UNIVERSAL PROCESS.
Blog and dialogic topics
What the blog should have!
The Blog is also a FAQ. It should build up casually to a whole dialogic (doxastic) circle of ideas.
What is The Way of Being and its Aim
Knowing and being the real and ultimate
In this life and beyond
Who will be interested in it
Anyone interested in
1. The aim
2. The particular topics
What are the origins and inspirations of The Way
1. Wanting more in my life; wanting fullness; cultivating this over my life.
2. My exploration or the worlds of the real and of ideas; and what other people have written
3. Non acceptance of so-called (non-logical or contingent) limits as ultimate (while of course accepting practical constraints)
1. Knowledge—sciences (concrete and abstract, particular and general including metaphysics), art, technology, history, religion, humanities
2. World cultural paradigms for aim and accomplishment of individual and civilization—primal and suprasecular (metaphysical), secular (experiential), and transsecular (religious)
3. Practice—instrumental (world) and intrinsic (identity)
What is its view of the real—of the world
It is characterized by
1. Approach from Being
2. The universal metaphysics
What is metaphysics and how can it be possible and potent
1. It is knowledge of the world as it is
2. It is founded in concepts so abstracted from the world as to be perfectly known
3. The concepts are chosen so as to empower a non-trivial metaphysics
Why Being and related concepts
What is the Universal Metaphysics
1. An ultimate and demonstrated metaphysics
2. Its fundamental principle is that The universe realizes all possibility. This ultimate is the envelope of Being.
3. There is a pragmatic part—what is valid in tradition, common experience, experiment, and reason.
4. The pragmatic is perfect, not in precision, but as ideal instrument to realize the envelope of Being
5. This results in a perfect dual metaphysics and epistemology.
What are the purposes of the narratives and website
What are the means
Ideas—imagination (I), criticism (C), and reflexivity. Reflexivity is interaction of all modes and contents. Particularly, the four combinations: I ® I, I ® C, C ® I, C ® C.
Action—in increment. Includes experiment or trial increment, blind andor based in ideas.
Reason—reflexivity and its extension to experiment in which failure of increment provides external criticism of ideas and further motive for internal criticism and modification of ideas and experiment.
What are some of the main and special topics
For a comprehensive set of topics see the table of contents, index, and peruse the narrative.
For a select list see the fundamental ideas and concepts below.
What are the fundamental ideas and concepts of The Way
Being, Power, Experience, Difference
Whole, Part, Null
Universe, Beings, The Void
Possibility, Logic, Pattern, Natural Law
Possibilism, (its) Proof
The Concrete, The Abstract
Identity, Spacetime, Matter, Mind
Ultimate Universe, Normal World
Agency, Ultimate Being
Systems (Ways), Knowledge, Practice, Catalysts
Path, Attitude, Exploration
Is there a guide or template to the way?
The two templates are
What difficulties does the narrative present and how may they be overcome
For details see sections in the narrative
New, unusual, and difficult
The metaphysics—surprising ultimacy, proof; challenges experience, intuition, the main cultural paradigms
Possibility of metaphysics
New meaning, old and new terms
Holism of meaning
Multifaceted world picture requiring philosophical-scientific modules, each subtle, to be made seamlessly into the picture.
Holism of ideas and action. I.e. ideas are essentially incomplete without action. Absorption approaches completion only when you act out the ideas in your life.
Guide to overcoming
Forewarned is forearmed.
Pay attention to meanings and holism
Temporarily suspend criticism on a first, open reading
Read the text a second time with a critical and constructive (intuition building) approach and to resolve deferred concerns.
For holism of ideas and action, the everyday and universal templates provide a start. You can adapt them to your use if you wish.
What are the main cultural paradigms
Secular-experiential, material, humanist
Suprasecular-non dogmatic religion, spiritualism, and experimental metaphysics
History and aim
General with apparent limits on culture
Personal with origins of the worldview—universal metaphysics, cosmology, sentient possibility
Comments on the worldview sufficient to seeing it, the attitude, and the aim
Aim of being—immediate and ultimate
Traditional ways, realism, and psychology
The Way of Being—univalent versus multivalent
That we already have what it takes in the world, tradition, experience, reason, and action—you already know the essence of the truth; it is required to see it.
Note that Plato had this notion in that he saw all knowing as recalling.
That the limits are largely those of interpretation
The difficulty of coherent action is not an intrinsic limit
The essence of the metaphysics
How the essence is consistent with experience
How the immediate and ultimate mesh
Doubt and attitude
The essence of the cosmology
Cosmology of form
Origins of the physical cosmos
The essence of the elements of Being and agency
Ways and the way
Intrinsic ways, tradition, experience, reason, and action
Immediate and everyday process
The path of being so far
Universal Metaphysics as resource
To define and resolve the problems of metaphysics
The essential problems
Means of resolution
Nature and development of ultimate metaphysics
Ultimate, full, and robust metaphysics
Universal metaphysics as framework for the ultimate
Realization of the ultimate
Knowledge, art, doubt, and destiny
Perfect epistemology for dual pure and pragmatic metaphysics
Necessity, power and robustness of Frege’s concept of meaning
The nature of Being—The universe as the greatest possible
Resolution of fundamental problems—Human Identity and the Source of Being
Cosmology—transient origin of stable cosmoses from the void
Indeterminism as essential in itself and to form-change and mechanism-chance
Foundation of creative-critical thought and measured freedom of will
The nature of object identity
Implication for spacetime-matter and dynamics
Being and the void, not substance, as absolute foundation
Mind, consciousness and matter in near substance and general cosmologies as relation and being
No categorial mind-body issue
Mind is organic and from adaptation, intense feeling arises with cognitive freedom
Variety of forms of mind-matter is unlimited but there are no further attributes
The entire rational system of concepts has an object and consequences
The system of concepts has an object
This is the fundamental principle
Entailments now follow
Dual reconceptualization of logic and science
Unity and identity of the concrete and abstract objects and of the material and Platonic ‘universes’
Natural laws have being; the void has no laws
The metaphysics shows and provides an instrument for the highest realization
Treatment of essential metaphysics
Treatment begins with the simplest cognition, i.e. difference
Measure of difference as spacetime and no more
Modes of being as experience and experienced and no more
Modes of experience as bound and free
E.g. perception and conception
Kinds of knowing as concrete and abstract and no more
Follows from the modes of experience as bound and free
Instrumental modes, pure and pragmatic and no more, as sufficient to ultimate realization
Realization is the limitless infinitesimal-to-ultimate and no less
Sources for The Way
Existing and future
Thinkers and actors
Ideas and study
Writing and publishing
Acting and implementing
Topics for development
On the selection
Philosophy and narrative mode
Abstract and concrete sciences
Catalysts and ways
Society, culture, tradition
Economics and politics
Art and artifact
Art, the immediate and the ultimate
Art, technology, and the instrumental
Some source documents for this essay
Combine with earlier. Link to here from there!
See other documents with glossaries.
Full or selective?
Do this after completion of the individual documents—full or pocket manual.
See pocket manual.
See other documents.