The way of being

Anil Mitra, Copyright © March 15, 2021. Revised April 26, 2021.

Home page for the way of being

Contents

1	Into the way

to know and be the real

our world

sources for the way

worldview

aim of the way

preview

2	The world

to know the world

being

experience

beings

metaphysics

cosmology

3	The way

to be the real

aim of being

realizing

paths

4	Into the world

to be real in the world

return

being in the world

the secular and the transsecular

sharing

ideas, the world, and history—continuity

resources

reason

Plan

about this document

this document is bare content for 2020

net plan—use its structure as a skeleton for 2021

this document

absorb—INDEX2

absorb—details of “Into the way”; leave skeleton

possible—introductory material

Overview

Meaning

Experience—the limits of experience; human experience; all experience; that which affects no experience is effectively non-existent; extremes consistent with experience so far and its projection—inner – what is experienced, outer – the possibilist interpretation = the greatest possibility

Being (awareness, beings, universe, void, individual, Brahman)

FP, real μπ; doubt, attitude, cosmology of identity

Path, dimensions

Commitment, renewal

realign—sectioning where there is repetition

minimize—by using levels; by eliminating content; by essentializing; combine most of the preview with the main narrative

save—as 2021\index.html

items done once

state—and determine the pithy, main, and second levels…

expand—all sections appropriately, especially epilogue

develop—overview

particular

Wikipedia—ontology > substance

Mode of being—mode of being

general

prn—add to this prn list

documents

minimize—as ..\..\2021\index.html

revert to—outline.html; join

The way of being

Into the way

may add ‘Prologue’

to know and be the real

informal introduction to the way and its origin in the world

our world

in the universe

human world

satisfaction

contentment and seeking

enjoyment

pleasure and pain

progress

direction and indirection

coherence

conflict and cooperation

endeavor

to improve and go beyond the human and the human world

multidimensional

a variety of aims and endeavors, human and other

value continuum

negative to positive

commitment continuum

absent to intense

quest continuum

seeking to conservative

coherence continuum

negative to positive

an ideal

or guide

a true worldview would give best coherence without suppressing multidimensionality

sources for the way

origins of the way

resources

world

history

received culture

experience

the individual

worldview

why

choice

all choice is influenced by perspective—typically a mix of truth and error, the explicit and the tacit; an explicit view may enhance awareness, truth, and wholeness

resource

gives realism and closure to understanding and action, meaning and coherence to the variety of human endeavors

informs us as to what is real, what possible, what feasible, what worthwhile

how

reason

means of effective understanding and action

concept formation and criticism—direct and reflexive, implementation in action, review, learning

no a priori

in an extended meaning of the a priori

abstraction

knowledge

value

agency

reflexivity

level 0—direct

level 1—of paradigms of concept formation and criticism

level 2—interaction of all elements of process, sought efficiently

the view

the fundamental principle of metaphysics

the universe and the individual are limitless—the greatest possible

intension or meaning—the kind of possibility must be logical, for which our logics are examples corresponding to some modes of expression

extension or cosmology—all logical concepts are realized; limited individuals realize the limitless

is this hubris

it is true

it is consistent with experience (and science), for our experience is among the possible, but only part of it, for beyond (and underneath) our experience, cannot be contradicted by our experience

it is not a promotion of any limited form

what it says in depth is closed

breadth is infinitely open as long as we are limited

it is the end of philosophy (or science) as foundational of our being

and the beginning of action

the real metaphysics

this principle joins to what is valid in (human) knowledge to constitute the real metaphysics with a perfect aspect in the fundamental principle…

and a pragmatic aspect in reason and the range of human knowledge (from the view of limitlessness, for limited beings the pragmatic is perfect in being the best)

significance

goes limitlessly beyond standard secular and transsecular views in meaning, significance, extension of the universe and the individual

proof: consistency with what is valid in all paradigms, knowledge, and interpretations of experience; doubt; alternate attitudes

on meanings

in going beyond limited notions of experience, we must go beyond and adjust received meanings and system meaning

aim of the way

shared and reasoned discovery and realization of the ultimate in and from the immediate

the aim of the way will be found to be the aim of being

enjoyment

appreciation of a world that has contentment and dissatisfaction, conflict and cooperation, self and other, success and striving, pleasure and pain, reason and chaos

preview

the way

the universe is shown limitless, and conclusions are drawn for the human endeavor

there is change, so we live beyond the immediate (at least a little)

this is rewarding—why not aim for the ultimate

experience has no other measure, so we often take our experience as the world

a limitless world is consistent with experience (so far)

the universe is shown limitless, and conclusions are drawn for the human endeavor—which include that are of the ultimate and that if enjoyment (appreciation of and action in the real)—is a value, there is an imperative to realization

we ought to aim at realization of the ultimate

there is need for a tradition of knowing and acting in which perfection in knowledge is balanced with the imperative to action toward realization

this is not a suggestion that simultaneous perfection and realization is impossible

being

what

a being

a being is that which is

i.e., to which some forms of an intransitive verb to be applies (e.g., is, was, are…

i.e., that which exists

equivalently, see experience, that of which it may validly said “it is” or “it exists”

equivalently, see experience, that which may be known

equivalently, later, that which has power—i.e., may enter into cause and effect or be a reason or result of a reason

being

being is the property of beings as beings—i.e., existence

does not refer to specific beings or kinds such as essences or divinities, which may have being, but are not being itself

why

foundation in the given (beyond substance and regress)

philosophical and metaphysical algebra

ground and conceptual container for be-ing and becoming

experience

what

first concept—‘experience of’

i.e., awareness directed toward-from the world (attitude and action)

experience is part of the world

the etymology of experience—ex: ‘out’, per: ‘try’—is not particularly helpful to the meaning of experience used here but is so for the following

does not refer to the related experience as the process of getting knowledge firsthand—i.e., doing, feeling, seeing, or thinking about

‘pure experience’ is the case that the part of the world is nil

second concept—experience as awareness abstracted from the ‘of’

includes consciousness

it will be seen that all awareness is the same kind as consciousness as we experience it but that there are levels of brightness, acuity, focus and so on

third concept, later—extended to the root of being

why

co-foundation

necessity—experience is our only window on being (for we do not get outside it); it is therefore necessary to foundation

sufficiency—and therefore sufficient to whatever foundation there may be

with adequate, unconditionally sufficient, e.g., to being

will be seen perfect, relative to the aim of realization

significance

we are experiential at core (otherwise we would be inert)

we are entirely experiential (we do not get outside experience)

experience is the place of being, significance, and realization—intrinsic-instrumental (as one)

the universe is experiential

via analysis of consistent interpretations of experience

identical to universe as material (with ‘material’ understood properly)

our cosmos as approximately a substance cosmos

beings

(the world)

beings with form

universe

cosmos

law

individual

void

existence of the void

no laws in the void

limitlessness of emergence from the void

limitlessness of the universe

limitlessness of all beings

fundamental principle

tradition

real metaphysics

consistency, doubt, attitudes, sophistication

imagination

criticism

paradigm

experiential beings

limited

limitless

cosmology of identity

variety, extension, duration, peak

enjoyment, intelligence

value

ethics

aesthetics

realization

received ways

pathways

The world

to know the world

all beings inherit the power of the universe

issue—begin with (i) being—i.e., the abstract or (ii) experience—concrete, immediate, given?

resolution—start with the sequence being (for beings, give only a def) experience beings

for experience conclude only about what is actual in it but otherwise possible (mention possibilism) conclude what is actual in the universe after FP

being

what

a being is that which is; being is the characteristic of beings as beings.

alternate definition—being is the characteristic of that which is; a being is that which has being

is being a being? the concepts are distinct, but with and only with sufficient abstraction, the objects are the same

neutrality of the concept

toward differences among beings, kinds, and categories; examples—

though we think of beings as manifest, even that distinction will not be sustained in admitting, later, the void as a being

toward be-ing vs becoming (vs relation, interaction)—i.e., to form (with extension and quality) and formation (change, with relation)

substance distinctions

toward any view of the universe as what has been revealed so far in our experience including science (that is, universe as being is consistent with experience and science) … further, universe as being is logically consistent with the content of experience as fact but this says nothing

though it is neutral to the distinctions above, it allows them (as well as their ruling out) and the possibility of their reality—i.e., it allows, within it, a range of special connotations of ‘being’

characteristics

“what being is” (the object and the concept)

existence

but note, existence is an equivalent, not another concept

the distinction between ‘being’ and ‘existence’—e.g., independent vs dependent existence or being is fundamentally nil, because, as will be seen, to talk of being as distinct from experienced being is null (see discussion of experience)

the claim that existence is trivial is true, but the trivial may be potent; the claim that there is no concept of existence stems from the thought that the putative concept makes no distinction, which in turn results from suppressing the concept, which in turn results from thinking ordinary things exist in isolation from their concepts, which the analysis of experience below will show to be untrue

the ‘problem of negative existentials’ is trivially resolved by analysis of (the meaning of ) concept meaning

no further essential characteristics—being is just the characteristic of beings as beings

real

removes ‘mystery’ regarding what is real—given that something has being, there is no further question of its reality (e.g., is it material, is it transcendent…)

… but does not remove the experience of the real as mystery

there of course the question of how being-hood is determined, and this is taken up in considering experience, below

power

later

form

the knowable characteristics of a being

which have ‘dimensions’ of extension or immanent spatiality, duration or immanent temporality, and, perhaps, abstract dimensions

later we find the notion of the abstract to be a metaphorical fiction; therefore, the dimensions of form are extension, and duration—and their absence

sometimes ‘form’ will refer only to extensional or spatial form

introduce this distinction by using ‘Form’ for the general sense and ‘form’ for the spatial?

being must have extensional form

exception—absence of manifest being

just being—spatiality—does not entail duration

non-durational, changeless, or static form is conceivable, therefore logically possible; later we will see that the logically possible is realized, therefore there are static cosmoses, which are of limited significance and cannot support sentient beings

becoming, e.g. origins and change, if there is any, ‘entails’ duration—immanent temporality

becoming

thus, being includes becoming, action, relation…

non-characteristics

“what being is not”—some other uses of ‘being’

being does not refer specifically to the special—e.g., ‘higher’, ‘spiritual’ – or ‘material’, ‘essential’, ‘independent be-ing’, ‘human’, ‘sentient’…

includes these modes, so far as real—i.e., though being is neutral to these non-characteristics they may lie within or constitute sub-divisions within being

criticism

not a concept

trivial

significance

it is the concept that excludes no object

seemingly trivial, being is—will be seen—powerful as ground and container for the world and its variety, for special and general kinds

ontology

the study of being

there is being

why

foundation without infinite regress, coherentism, or pitfalls of substance—see infinite regress arguments

frame for understanding and action

does not refer to particular or special beings or kinds—which enables founding and framing them

as will be seen, enables objectivity without relinquishing significance via closure in depth but ever openness in breadth—i.e., via ‘philosophical algebra’

foundations

on foundations and foundationalism—an appendix to ‘why being’

and foundationalism

neutral

regress

pragmatism

transience

cartesian skepticism

coherentism

negative

anti-foundationalism

pyrrhonian skepticism

positive

substance

what (positive)

‘depth’

pro, con

alternatives

being

the foundational character of being is that, unlike substance, it is not a posit; it is the unknown of a metaphysical algebra; and the power, then, is it allows and levers unfolding of metaphysics as study of the real and, further, since being is ‘that which is’, as study of the immediate and the ultimate

how

“how being is known and studied”

ontology

mentioned for completeness; may point out developments here; may further develop later

the study of being

abstraction

if a concept pragmatically identifies an object

to abstract is to delete some details from a concept

either to focus on the essential or to leave only the undistorted or ‘perfect’

thus objects may be labeled ‘abstract’ or ‘concrete’, but lie on a continuum—are not fundamentally distinct

the abstract are often defined via free, especially linguistic, concepts (‘concepts’) and the concrete by bound concepts (‘percepts’), which renders the abstract suitable for correspondence perfection and the concrete inclined to pragmatic sufficiency

later we develop a join of the perfect and the pragmatic in a real metaphysics that is perfect in a way that will be defined

the abstract inhabit the concrete; the concrete populate the abstract

abstraction enables perfect knowledge, e.g.—

there is being

abstracts

will provide some examples—as examples on the concrete-abstract continuum to be used, and as a preliminary showing of the power of the concept of being

reasons

distinguish from ‘reason’

a reason is that which has entailment of a (state of) being

a state may be a quality of a being, particularly its existence

a reason may be a fact that obtains or a state of being

a reason may be abstract or concrete; however, the distinction not intrinsic but relative to (our) mode of conception—‘direct’ as in perception, or representative as in iconic-symbolic conception

consequent

the entailed state

classes of reason

logical

the relation between reason and consequent is logical

‘logic’ and ‘real’ are defined later

real

the relation between reason and consequent is in the world

self

the reason is located in the consequent

full

a full reason is a reason

absolute

a full but empty reason

deterministic

full

partial

a partial reason is contributory to a reason

necessary

the consequent is certain

possible

the consequent is not ruled out

impossible

if the reason is given, the consequent certainly does not obtain

indeterministic

neither deterministic nor impossible

probable

the consequent is likely

cause

another term for a reason

effect

another term for a consequent

to be a consequent includes but is not limited to temporal consequence

power

power is concrete cause (and effect), the action of a being on self or other

the being that has no power, self or other, does not exist; power is a measure of being

monadic, dyadic, perhaps polyadic

creation

create

to materially cause the existence of a being

creator

being that creates (a being)

self-creation

impossible, for it presumes simultaneous existence and non-existence

exception—the void, for, as will be seen, the void is the being for which existence and non-existence (non-manifestation) are the same

experience

use awareness… consciousness?

awareness in all its forms, material through ultimate

there is experience, for without it our presence to the world would not even be illusory

why

we do not transcend experience for its measure is the same; the world is effectively the world of experience

it is the place of all significance

though not the source of all significance

the being affects no experience is effectively non-existent

the dual use of experience and being (world) provides a language that speaks at once to our sense of meaning and of the real

being is essentially experiential; heuristic—(i) matter, such as it is, cannot exclude the primitive of experience from its primitive level (iii) while the primitive level is not as our experience is, it must be primitively experiential and relational (iv) being is essentially experiential (and this informal heuristic is suggestive but deficient as demonstration; clear meanings and demonstration are given later)

the world is primitively experiential; while this seems to contradict whatever may be true in world as form and matter and objective, it is not—and it will turn out that ‘world as matter’ fits nicely into ‘world as experiential’, while the latter provides a framework for a greater world

experience is relational

there is ‘experience of’ and ‘the experienced’ (in pure experience, the experienced is potential but not null); concept, object, sign, language, meaning, and knowledge

experience is recursive

there is experience of experience

therefore, that there is experience is known

experience is extensional

for it has form, and form without extension is logically impossible

‘outward form’ is characteristic of what we think of as matter (including relation), or first order being

experience is durational

for experience is experiencing

experiencing is characteristic of relational or second order being (‘mind’)

therefore, there are no further experiential (Spinozan) attributes

for such an attribute would be relation of relation, which is just relation

but there may be limitlessly many magnitudes and qualities

dimensions

modes

experience is attitudinal-active; bifurcates as attitudinal and active; there is no strictly pure case, for there is always potential relation to the world

attitude-action

experience directed toward self in relation to (form and formation of) the world

note—even though there is distinction, attitude and action are integrated and it is therefore better to conceive and define attitude-action than to define attitude and action separately

attitude

emphasis on form exclusive of formation

action

emphasis on formation

‘pure’ experience

case that the directedness is null (but inner or potential)

functions

or dimensions of experience—i.e., ‘experience’ – action (and ‘pure’), inner – outer, state – function – recall…

world

experience and its interpretations

…

develop this

the interpretations include—(i) standard with experience (ii) field of being ii-a is solipsist ii-b is universe as experiencer with phasing in and out (iii) dead and transient

the next and a crucial point follows from the development

being is experiential and relational

beings

a catalogue

of beings and kinds, made rational—first in terms of the intension vs extension of ‘beings’

since beings are seen in aspects—even a whole may be seen as an aspect, the rationale is being aspects and their kinds

classify the kinds rationally

intension

actual and possible significant beings—actual because they are; possible, for later we find all logically possible beings to be beings; significant because non-significant beings are effectively non-existent (later, they are found to be non-existent)

extension

beings and kinds

grouping

particular vs kind

kinds

being vs essence

an essence is ‘what a being really is’

for being as such, its being-hood is its essence

essence

an aspect of being ‘most’ significant to itself or another

essences arise as part of discovery and realization, not as defining

characteristic

aspect

part of a being; a being seen from a perspective

an aspect of a being is a being

aspects—

abstraction

to abstract is to filter out detail by working with the concept side of a being

with sufficient and appropriate abstraction, the concept may be perfectly faithful to the abstract of the being

abstract being

there are no abstract vs concrete beings, rather there are continua of abstraction, and ‘abstract being’ and ‘concrete being’ are metaphorical uses for places on the continua

aspects of beings

entity-hood

process

relation

state

i.e., a state of being or affairs

form

forms as snapshots

formations

material or substance aspect

property

quality

quantity

form

includes formation (and ‘static’ form)

and how there is no further attribute to form, beyond form and formation

reasons

considered earlier

object

identities

concept-object

concept-object as the essential object—from earlier analysis of experience

therefore, there are no abstract objects as distinguished from concrete objects

of course, some objects may be properly called abstract or concrete from other perspectives

rather, objects lie on a concretion-abstraction continuum

and the distinction is one of how the objects are known, rather than their constitution

and, so, from that perspective we consider—

concrete objects

the term is metaphorical, and used for objects known perceptually (i.e., via bound concepts)

abstract objects

used for objects known in terms of free concepts

and, so, from that perspective we consider—

value

values as real

parts

proper parts

wholes

parts

voids

parthood

whole

or ‘all’, ‘the being’, e.g., universe (below)

part

e.g., cosmos, individual

null

the void, below, the being that contains no being

experiential

or sentient

elemental

through feeling, cognitive, agentive, through…

idea

subject aspect of form

concept

sign

elements of language

phonemes, words, parts of speech (see Part of speech - Wikipedia), tropes

intelligent beings

intelligence is ability for meaning as significance and reason

a hierarchy of intelligent beings—

living

animal

plants? viruses?

societies

self-aware beings

identities

identity

sense of sameness of self or object

here, focus is on self as object

self

why is my-self this self

or, why is one who they are and not another

‘are you in fact You’—or is self a fractured version of Self

agents

free willed beings

free will—what it is or may be; conditions for possibility of; human free will, issue of

persons

humans can know that their real being is greater than their form—but are at a primitive level and so this knowledge is not common and takes effort

but this knowledge is possible—later we find the universe limitless; therefore all beings are limitless; and realize Brahman (below)

societies and cultures

human societies

…

gods

there are remote gods; but we are not other than gods; we are on the way to becoming god(s)—we are ‘eruptions’ of creation, a wave front as much as rays, manifesting agenthood, on the way to ultimate agenthood

Brahman

thus far in the narrative, gods and Brahman are hypothetical

particular beings

universe

all being; all beings

there is precisely one; no other

if there are two never-interacting sub-universes, for a being in one sub-universe, it is effectively the universe

for a being, the effective universe is all being that has power with the being

will see later that there are no distinct never interacting universes

nothing outside; neither form, nor matter, nor idea, nor foundation, nor creator, nor potential…

contains all possibility

for the universe, the possible, actual, and real are the same

creator

the creator of a being is the reason or cause of its being (existence)

no being self-creates (can self-create) for that requires simultaneous existence and non-existence

exception the void, because its existence and non-existence are equivalent

a creator is other than the created being

the universe has no creator—for there is no other being

part

a being

repeat

cosmos

creation

stable

essence

pattern

law

a law is a being

limit

individual

occurs in more than one place; finalize

identity

the void

the absence of being; the being that has no parts

the void is a being, for its being and non-being are equivalent

this is a first form of the fundamental principle of metaphysics, abbr. fundamental principle or FP

its existence is necessary; it’s destruction leaves it intact; it may be said to self-create

there are no laws in the void

metaphysics

the concept—study and knowledge of the real

has begun

therefore, possible

trivial so far

trivial means easy to the point of tautology, but, as will be seen, not empty or lacking power or potency

not trivial in that the conceptions of being (and its relation to experience), experience (awareness), reasons, power, beings, the universe, the void required interactive refinement as part of the metaphysics under development

will continue to develop into a metaphysics of ultimate power—the real metaphysics

therefore the present conception is an excellent one

does not and is not intended to exclude other conceptions of metaphysics

but will include and subsume some of those others

and may require or suggest rejections of further others (a) as metaphysics (b) altogether

existence of the void

above

fundamental principle—limitlessness of the universe, its identity, and the individual

if a possible being, i.e. one corresponding to a consistent concept, did not emerge from the void, that would be a law of the void; therefore, since there are no laws in the void, all possible beings emerge from the void, i.e.—

the universe is conceptually limitless

the universe has identity

the universe is realization of the greatest possibility

which will be seen to be logical possibility

this is the second form of the fundamental principle

the demonstration is an ontological proof (one that appeals only to the property of being or existing)

Anselm’s ontological proof of God’s existence, ‘the ontological proof’ is an example of an ontological proof

the individual inherits the power of the universe, for the contrary would be a limit on the universe

cosmology of limitless identity

developed below; place here?

possibility

possibility as a property of concepts and their potential objects rather than a property of an object

paradigms of possibility

intrinsic

i.e., logical

third form of the fundamental principle

kinds

kinds and modes of expression or concept

extrinsic

i.e., real

kinds

kinds and modes of being

metaphysical

general

identical to intrinsic

thus, note the oneness, at the most inclusive level, of the intrinsic and the extrinsic

and, below, note that mathematics and science fall under logic as particularizations in the abstract-free concept-symbolic vs concrete-percept-world directions

special

real in having some features of the real but not necessarily of any particular being (cosmos)

cannot violate logic; may violate law but that is not a primary intent, except to understand law and laws

purpose—to analyze the real or aspects of it without encumbrance of particulars

real

form

i.e., form and formation > extension, change

theoretical

limited by theory, hypothesis or law

scientific

limited by theory, hypothesis or law

e.g., physical, cosmological, chemical, geological, biological, psychological, social, economic, and political

mathematical

sentient

intelligent

self-aware

able to inquire into the nature and meaning of (its own) being

logic

knowledge may be classified by how it is right or wrong—if it conflicts with itself it is logical (and good if it does not conflict); if it may disagree with the world it is empirical or scientific (and good science if it agrees); and mathematics is the case of science for abstract or possible worlds

science (and mathematics) presume logic; logic may be seen as (proto) science (it is from here that the sense in which logic is empirical is derived)

there is a sense in which science says nothing of the world—the world is there being the world, doing what it does—science is merely saying what it does (but is of course informative to limited minds); similarly, logic, too says nothing; logic (as including science as including mathematics) are aids to limited minds so that the minds can say something and aids to potentially erroneous minds so that they avoid saying less than nothing

mathematics

science

real metaphysics

join of the abstract metaphysics above, with tradition, and reason

description

perfection

residual significance of ‘limited world’ philosophy—metaphysics, epistemology, value

issues

newness

doubt

alternate proofs, heuristics

residual doubt

consistency

alternative attitudes

metaphysical postulate

existential principle of action

meaning of the real metaphysics

i.e., meaning and implications of the real metaphysics and the fundamental principle

intensional

intensional or explicit—limitlessness, the only inconsistent concepts have no objects

fact and nature of the demonstration

analysis of possibility

extensional

extensional or implicit—the variety of being

being and universe

metaphysics of experience

developed below under world > interpretations of experience > revisited

implications for optimal action

distribution of effort – allocation of resources

modified Pascal’s Wager

reason

the concept of reason

doubt

attitudes

interpretations

… of experience

revisited and ‘finalized’

functions

of experience, the

revisited, grounded in cosmology and logic, finalized

cosmology of limitless identity

description (cosmological)— identity of universe and individual, Brahman, extension, duration, variety, peak, cosmoses, transaction

the ultimate

and the individual

individuals

proximately limited experiential beings

death

real but not absolute

realization

enjoyment

appreciation of the quality of living, intrinsic—pleasure and pain, and being in the world

pleasure

pain

value

see enjoyment above

ethics, aesthetics, intelligence, and their relations

intersection of value and being (previously: values are beings)

ethics

aesthetics

intersections of ethics and aesthetics

imperative

path

would be part of ‘cosmology of identity’; promoted because of its significance

existence, principles, general characteristics, sources in tradition

detail and practice are in the next division—the way

givenness of realization

beings already participate in the identity and limitlessness of the universe

effectiveness of intelligent engagement and development of pathways

intelligence

define

is there a better word than intelligence?

world

interpretations of experience

revisited

dimensions of being

could be placed in cosmology; is here because it is ‘vertical’ first and ‘horizontal’ second

descriptive metaphysics

here? finalize placement

logic of the problems of metaphysics

classical through current problems of metaphysics

the logic

the descriptive metaphysics

emphasize those problems not already treated

cosmology

part of metaphysics

dimensions of being could be placed here

description of the universe and its forms or patterns

form includes formation

patterns allow extrapolation, prediction

general cosmology

logical

logical cosmology is general cosmology

philosophical

method

‘reason’

paradigms

paradigms are part of reason but are mentioned explicitly here because their use is significant

determinism

part determines whole

is that not what a pattern is?

change color or bulleting of Style Definition

… and indeterminism; kinds of determinism; absolute determinism and absolute indeterminism

block universe

as perspective or description rather than feature of the real

relative nature of the determined

and merging of identities

cosmology of form

form and formation

method

method for general cosmology

real metaphysics, received and reasoned paradigm

reason—review and extension

our cosmos

‘physical cosmology’

method

method for general cosmology and cosmology of form

methods of physical cosmology

astronomy

theoretical physics

cosmological modeling

cosmological realms

origins and reasons… galaxies… solar systems… planets… life and its creation and origins

dimensions of being

here or in ‘metaphysics’ or in experience

dimensions of experience here… or under experience?

paradigms

the pure

the pragmatic

path

combine, minimize the occurrences of ‘path’

also considered below; here the aim would be to derive and show the essentials, to share

The way

to be the real

the world and the real as one

aim of being

the aim of being is the aim of the way

realizing

the way and its means

reason

also considered above

received ways

integration

of reason and received ways

paths

also considered above; here the aim is practical, detailed, to share rather than to merely inform or instruct

principles

template design

immediate to universal

all activities and dimensions of being

adaptable to a range of circumstances

individuals to civilization

templates

dedication and affirmation

everyday

universal

world problems and opportunities

world problems and opportunities.html (for details, see Journey in Being-detail.html)

Into the world

may add ‘epilogue’

to be real in the world

return

being in the world

one world

the immediate and the ultimate are one

becoming and being

commitment

renewal

retreat

the secular and the transsecular

problem and opportunity

see earlier, under—The way > paths > templates > universal > world problems and opportunities

have this in two places (here, and earlier—the two places having different emphases) or one

sharing

ideas, the world, and history—continuity

oral and ritual tradition

continuous text

historical integration

cyclical

flesh out from outlines…

resources

this is very incomplete—but there are resources in other documents… which ones?

database of concepts

plan

the way

life

death

visioning life, death, and their resolution

site

texts

reason

combine the various occurrences of ‘reason’

discovery and action

feeling and cognition

value and object

critical and creative

no a priori