Journey in being


	The central topics are ‘Ideas,’ ‘Journey’ Objections and counterarguments have critical significance
	Ideas
	The ideas present a system of understanding of the Universe and, simultaneously, a method of that understanding
	Naturally and inevitably both system and method inherit much from tradition. In fact one aspect of the central concept of Intuition is the—more or less obvious—point that the certain abilities are significantly innate and non conscious, i.e. pre-reflective. These include the ability to see in terms of common categories such as space, time and cause and to think in terms of images and language. That the abilities have some innateness, i.e. that the innateness is a template, allows both biological development and ‘nurture’ which is not merely passive enculturation but includes development that results from the exercise and incidental as well as intentional and reflexive nurture of the abilities. The fact of non-consciousness refers to the ability and not the exercise of the ability—the development of the ability is significantly outside our control; the exercise of the ability lies on the boundary between control and autonomy; and the content may lie on the conscious-unconscious continuum
	Although much is inherited, both method and understanding have been developed. The development is ultimate in ways that are described in what follows
	Foundation
	The foundation for the system of ideas occupies much of the sections Intuition through Objects. The development of method is interwoven with content but is encapsulated and consolidated in Method. The dual development starts with an analysis of the idea of Intuition which is, roughly, the cognitive-affective apparatus with which we negotiate the world. There is discussion of the ‘limits’ of Intuition. Since ‘objects’ as experienced are at least partly the result or creation of intuition it is not given in advance what the meaning or significance of limits and faithfulness may be
	With the broadest meaning of Intuition that is used here, there is no getting out of it and it is therefore not clear that ‘limit’ has the common interpretation of error or deficiency. Perhaps ‘limits’ can be transcended and the process of transcendence is one of vital and intrinsic significance in living. This point is clarified and affirmed in the development and it is important that the meaning and nature of limit and transcendence be carefully thought out and understood
	The fact that we do not get outside of Intuition means that there no external mooring or foundation for understanding. It was suggested in the previous paragraph that this is a source of opportunity and adventure. The lack of external mooring does not mean an absence of foundation. The fact of our ability to negotiate the world, i.e. of a degree of adaptation implies that the Intuition has some validity even if it is only implicit
	Analysis of Intuition will allow the construction of a foundation for understanding that has some ultimate characteristics. The understanding will take the form of an ultimate ‘Universal metaphysics.’ The ultimate character lies in the facts that no actual Object of the universe lies outside its scope, that the explanatory system is finite, and that the foundation is absolutely demonstrated. Thus the foundation is ultimate in breadth, depth and necessity. It will be seen that the foundation is explicit with regard to depth and necessity but implicit with regard to breadth. I.e., even though every actual Object lies within its scope, the system does and can not generate a description of all Objects… which—if living in a Universe of ever-freshness is a value—is good
	Development of the ideas
	While a preliminary variety of Objects is developed together with the understanding of Objects, variety is taken up in detail in Cosmology and Normal worlds
	Journey
	The Journey is one of transformation in Ideas and in Being-Identity—from the immediate or contingent or Normal world to the ultimate world of the Metaphysics through Cosmology
	Supplement
	Objections and counterarguments
	Although some fundamental and minor objections of reason are taken up in the development, it is useful to have a separate section devoted to the objections… this is because there are some patterns to the objections and seeing these patterns improves understanding and the ability to conduct an argument. Thus two kinds of objection that commonly arise concern (1) meaning, and (2) the logic of an argument
	Some objections go even deeper. An example is the concern that it is possible to talk about ‘all being.’ This leads to senses in which ‘Universe,’ for example, is an empirical object (and other senses in which it is not.) The outcome, seen in the developments, is the enhancement of method
	Placing objections and counterarguments in a separate section may enhance the main discussion by improving its flow, by showing it in sharper relief
	Topics from the history of thought
	These are important topics to which a contribution has been—is felt to have been—made. This contribution, however, is secondary primary objective of transformation in Ideas and Identity. Primary contributions that are immanent in the developments are not emphasized in this section. The contributions include (1) the nature of metaphysics and philosophy, (2) the problems of metaphysics—illumination and resolution of the famous problems as well as new problems and resolutions, and (3) a system of knowledge in light of the new metaphysics
	Primary contributions that are immanent in the developments are not emphasized here
	The purpose of the section is to show the contributions and the power of the new metaphysics